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>s: 


THE  HISTORY 


-OF  THE — 


South  Fork  Baptist  Association, 


-OR 


THE  BAPTISTS  FOR   ONE   HUNDRED   YEARS   IN 

LINCOLN,     CATAWBA    AND    GASTON 

COUNTIES,  NORTH  CAROLINA, 


-by- 


Major  W.  A.  GRAHAM. 


LINCOLNTON,  N.  C: 

THE    JOURNAL    PRINTING    COMPANY. 

I  90 1. 


W'7 


So**-*' 


3.J-4 


TO   THE  MEMBERS 

OF    THE 

CHURCHES  OF  THE  SOUTH  FORK  ASSOCIATION 
THIS  BOOK  IS  INSCRIBED  BY    THE  AUTHOR 
AS    A   TESTIMONIAL    OF    HIS  APPRECIA- 
TION OF  THE  KINDNESS  AND  ESTEEM 
THEY  HAVE  ALWAYS  MANIFEST- 
ED TO  HIM. 

W.  A.  GRAHAM. 
Machpelah,  N,  C, 
October  ist,  1900. 


ERRATA. 
Page  ii  ;  ' '  Swanengan , "  for  "Swearingen." 
Page  17;  "On"     for     "or    Long    Creek;"     last    word, 

"  foundation  "  for  "  formation." 

Page  18;  "  Hon.  Jacob,"  for  "Hon.  Peter  Forney." 
Page  23:  line  9,  "  deserved  "  for  "  desired  "  Baptism. 
Page  46;  Lord    Cornwallis    was    never    on    the    Catawba 

River    above    Beattie's    Ford.       General    Morgan    sent    his 

prisoners  across  Island   Ford  and  crossed  himself  at  Sher- 

1  ill's  in  January,   17S1. 

Page  84;  line  1,  "  deserved  "  for  "  desired." 


HISTORY  OF 


SOUTH  FORK  ASSOCIATION 


CHAPTER    I. 

The  Broad  River   Association. 

The  "pioneer"  work  of  the  Charleston,  S.  C,  and  the 
Sandy  Creek,  N.  C. ,  Baptist  Associations  is  divided  in 
North  Carolina  by  the  Catawba  river  with  few  exceptions. 

The  Yadkin,  South  Yadkin  and  part  of  Catawba  River 
Associations  are  the  work  or  the  Sandy  Creek  Association. 
The  Green  River,  Broad  River,  King's  Mountain,  South 
Fork,  part  of  Catawba  River,  French  Broad,  and  nearly  all 
the  pioneer  work  beyond  the  Blue  Ridge,  of  the  Charleston 
Association  and  its  successors. 

The  Charleston  Association  was  formed  in  1 751  of  four 
churches.  The  Congaree,  including  the  upper  portion  of 
the  state,  was  formed  in  1 771 ,  "but  on  account  of  its  inter- 
ference with  the  internal  discipline  of  the  churches,  infring- 
ing on  their  independence,"  it  was  disbanded  after  an 
existence  of  a  few  years. 

The  Bethel  Association  was  formed  in  1789,  being  com- 
posed mainly  of  the  churches  which  had  belonged  to  the 
Congaree  and  those  formed  in  its  territory  since  its  disso- 
lution. 

L,ong  Creek  Church  was  a  member  of  this  Association. 

The  Broad  River  Association  was  formed  in  1800  at 
Sandy  Run  Church  in  Cleveland  (then  Rutherford)  county, 
N.  C.  It  was  composed  of  Tyger  River,  Buffalo,  Goucher's 
Creek,  Buck  Creek,  Cedar  Springs,  State  L,ine,  and  Boiling 
Springs  Churches  in  Spartanburg  county,  S.  C;  Sandy 
Run,  Green's  Creek,  Green  River,  Mountain  Creek  and 
Bills   Creek  in    Rutherford    county,    N.    C. ;   Long    Creek, 


6  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Lincoln  county;  Silver  Creek,  Burke  county;  fountain 
Creek  and  Caney  River,  Buncombe  county. 

It  is  sometimes  asserted  that  Buffalo,  Long  Creek  and 
Sandy  Run  churches  were  organized  by  two  visiting  minis- 
ters, or  missionaries,  from  the  Sandy  Creek  Association. 
The  time  of  this  visit  is  stated  by  some  to  be  1772,  by 
others,  1777.  From  what  evidence  I  can  gather,  it  seems 
probable  that  these  churches  were  constituted  in  1772  by 
ministers  in  the  Broad  River  Association  and  that  the  "vis- 
itors" came  in  1777,  found  them  "inactive"  and  put  them 
again  to  work. 

If  these  visitors  came  in  1772  they  found  Friendship, 
Green's  Creek,  Boiling  Springs  and  Goucher's  Creek,  with 
perhaps  others,  at  work  in  this  territory.  If  in  1777,  the 
number  had  been  considerably  increased. 

Whoever  may  have  constituted  these  churches,  their 
development  and  the  occupation  of  the  contiguous  territory 
was  the  work  of  the  Broad  River  Association. 

The  trade  or  commerce  of  the  country  was  through 
Charleston.  There  was  no  occasion  to  go  in  the  direction 
of  the  Sandy  Creek  Association,  except  upon  the  call  of  the 
government  for  services  at  the  courts,  or  military  duty.  Is 
it  not  natural  that  the  religious  work  followed  the  business 
routes?  The  missionaries  probably  reported  the  country 
"occupied,"  as  the  Sandy  Creek  Association  did  not  send 
any  others  to  prosecute  the  work. 

As  the  Baptists  of  the  South  Fork  are  the  "descendants" 
of  the  Broad  River  Association,  I  insert  the  Constitution, 
or,  as  they  termed  it,  "System"  of  Broad  River  Associa- 
tion, adopted  at  its  organization  in  1800. 

SYSTEM    OF  BROAD  RIVER   ASSOCIATION. 

As  the  communion  of  Saints,  so  the  communion  of 
churches  is  a  desirable  blessing;  to  obtain  and  promote 
which,  ought  to  be  the  stud}-  and  endeavors  of  all  the 
people  of  God.  Although  churches  formed  on  the  gospel 
plan  are  independent  of  each  other  with  regard  to  power, 
yet  not  so  strictly  speaking  with  regard  to  communion. 
For  as  saints  in  general  have  an  indispensable  right  to  share 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  7 

in  each  other's  gifts  and  graces,  so  have  churches  in  this 
joint  capacity. 

It  is  a  general  rule  "to  do  good  and  communicate,  forget 
not,"  (Heb.  xiii,  16,  )  which  is  applicable  in  a  practical 
manner  to  churches  as  such.  In  order  more  amply  to 
obtain  this  blessing  of  communion,  there  ought  to  be  a 
coalescing  or  uniting  of  several  churches  into  one  body,  so 
far  as  their  local  situation  and  other  circumstances  will 
admit.  But  as  it  is  impracticable  for  all  the  individual 
members  thus  to  associate  and  coalesce  together,  the 
churches  should  each,  respectively,  choose  and  delegate 
some  of  the  most  able,  pious  and  judicious  from  among 
themselves,  and  particularly  their  ministers,  to  convene  at 
such  times  and  places  as  may  be  thought  most  conducive  to 
the  great  end  proposed,  to  act  as  their  representatives  in 
the  general  assembly.  Their  expenses  ought  to  be  defrayed 
by  the  churches  who  send  them. 

These  delegates,  at  their  first  meeting,  are  in  a  formal  man- 
ner, to  enter  into  covenant  with  each  other  as  the  represen- 
tatives of  the  churches  for  the  promoting  of  Christ's  cause 
in  general,  and  the  interest  of  the  churches  they  represent 
in  particular.  They  should  then  form  their  plan  of  opera- 
tions, and  fix  on  the  most  proper  place  and  time  for  meet- 
ing in  future. 

Although  such  a  conjunction  of  churches  is  not  expressly 
commanded  in  scriptures,  yet  it  receives  sufficient  counte- 
nance and  authority  from  the  light  of  nature  and  the 
general  laws  of  society,  but  more  especially  from  a  prece- 
dent established  by  the  Apostolical  authority  recorded  Acts 
15th  chapter. 

An  Association  thus  formed  is  a  reputable  body,  as  it 
represents  not  a  city,  country  or  nation,  but  the  Churches 
of  Jesus  Christ.  It  is  by  no  means  to  be  deemed  a  superior 
judicature,  vested  with  coercive  power  or  authority  over 
churches.  It  presumes  not  to  impose  its  sentiments  on  its 
constituents,  under  pain  of  excommunication.  Nor  doth 
it  anathematize  those  who  do  not  implicitly  submit  to  its 
determination,  which  would  be  nothing  less  than  spiritual 


8  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

t3^ranny,  and  better  comport  with  the  arbitrary  spirit  of 
Popish  councils  than  with  that  meekness  which  distin- 
guishes the  true  disciples  and  humble  followers  of  the 
lowly,  yet  adored  Jesus.  The  apostles,  elders,  and  breth- 
ren who  composed  the  first  christian  councils,  presumed  not 
to  impose  their  conclusions  on  the  church  in  such  a  lordly 
manner,  but  preferred  their  determinations  with  this 
modest  prologue: — "It  seemed  good  to  the  Holy  Ghost,  and 
to  us,  to  lay  upon  you  no  greater  burden  than  these  neces- 
sary things."     Acts  xv.  28. 

The  Baptist  Association  arrogates  no  higher  title  than 
that  of  an  Advisory  Council;  consistent  with  which  epithet 
it  ought  ever  to  act,  when  it  acts  at  all,  without  intruding 
on  the  rights  of  independent  congregational  churches,  or 
usurping  authority  over  them,  (Matt,  xxiii,  10-12.)  Nev- 
ertheless, the  Association  hath  a  natural  and  inalienable 
right  to  judge  for  itself  what  churches  shall  be  admitted 
into  confederacy  with  it,  and  to  withdraw  from  all  acts  of 
communion  and  fellowship  with  any  church  so  admitted, 
provided  such  church  obstinately  persists  in  holding  cor- 
rupt principles,  or  indulging  vicious  practices,  notwith- 
standing all  proper  endeavors  have  been  used  to  reclaim  it. 
(Eph.  v.  7;  Rev.  xviii,  4.)  An  Association  when  trans- 
acting business  should  proceed  in  the  following  manner  : 

1  st.   Always  begin  and  end  each  session  by  prayer. 

2d.  Admit  none  as  messengers,  but  such  as  come  recom- 
mended by  letters,  well  authenticated,  from  the  churches  to 
which  they  belong,  or  from  whence  they  came. 

3d.  When  a  church  petitions  by  letter  for  admission,  if 
approved  of,  the  Moderator  is  to  inform  the  messengers  that 
their  request  is  granted,  and  desire  them  to  take  seats. 

4th.  All  who  have  anything  to  offer,  are  to  rise  and 
address  the  Moderator. 

5'th.  While  one  is  speaking  the  rest  are  to  be  silent,  yet 
all  have  an  equal  right  to  speak  in  turn. 

6th.   No  partiality  or  respect  of  persons  is  to  be  shown. 

7th.  Every  matter  should  be  canvassed  with  gravity, 
modestv,  and  a  sincere  aim  after  truth. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  9 

8th.  When  all  are  not  agreed,  the  matter  may  be  put  to 
a  vote,  and  a  majority  determine. 

9th.  All  queries  regularly  sent  by  the  churches,  should 
be  answered  if  possible. 

10th.  Any  matter  proposed  relative  to  the  general  good 
of  the  churches,  should  be  seriously  attended  to. 

nth.  Every  transaction  should  be  conformable  to  the 
revealed  will  of  God. 

12th.  A  circular  letter  should  be  written  and  sent  to  all 
the  churches  in  confederation,  containing  such  instruction, 
information,  and  advice  as  may  be  thought  most  suitable, 
and  with  which  should  be  sent  the  transactions  of  the 
Association. 

The  benefits  arising  from  an  association  and  communion 
of  churches  are  many;  in  general,  it  tends  to  the  maintain- 
ing of  the  truth,  order  and  discipline  of  the  Gospel, 

1  st.  By  it  the  churches  may  have  such  doubts  as  arise 
among  them  cleared  which  will  prevent  disputes. 

2nd.  They  will  be  furnished  with  salutary  counsel. 
Prov.  xl,  14. 

3rd.  The  churches  will  be  more  closely  united  in  pro- 
moting the  cause  and  interest  of  Christ. 

4th.  A  member  who  is  aggrieved  through  partiality,  or 
any  other  wrongs  received  from  the  church,  may  have  an 
opportunity  of  applying  for  redress. 

5th.  A  godly  and  sound  ministry  will  be  encouraged, 
while  a  ministry  that  is  unsound  and  ungodly,  will  be  dis- 
countenanced. 

6th.  There  will  be  a  reciprocal  communication  of  their 
gifts.      Phil,  iv,  15. 

7th.  Ministers  may  alternately  be  sent  out  to  preach  the 
Gospel  to  them  that  are  destitute.     Gal.  ii,  9. 

8th.  A  large  party  may  draw  off  from  the  church  by 
means  of  an  intruding  minister  or  otherwise;  and  the 
aggrieved  may  have  no  way  of  obtaining  redress  but  from 
the  Association. 

9th.   A    church  may    become    heretical,    with    which    its 


IO  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

godly  members  can  no  longer  communicate,  yet  cannot 
obtain  any  relief  but  by  the  Association. 

roth.  Contentions  may  arise  between  sister  churches 
which  the  Association  is  most  likely  to  remove. 

nth.  The  churches  may  have  candidates  for  the  ministry 
properly  tried  by  the  Association. 

These  and  other  advantages  arising  from  an  Association 
must  induce  every  godly  church  to  desire  union  with  such 
a  bod}'.  But  should  any  stand  off,  it  would  argue  much 
self-sufficiency,  and  little  or  no  desire  after  the  unity  of  the 
Spirit  or  mutual  edification. 

ABSTRACT  OF   PRINCIPLES. 

i.  We  believe  in  one  only  true  and  living  God,  the 
Father,  Son  and  Holy  Ghost,  three  in  one. 

2.  We  believe  that  the  Scriptures  of  the  Old  and  New 
Testaments  are  the  word  of  God,  and  the  only  rule  of  faith 
and  practice. 

3.  We  believe  in  the  doctrine  of  original  sin. 

4.  We  believe  in  man's  impotency  to  recover  himself 
from  the  fallen  state  he  is  in  by  nature,  by  his  own  free 
will  and  holiness. 

5.  We  believe  in  the  doctrine  of  election  through  sancti- 
fication  of  the  Spirit  and  belief  of  the  truth. 

6.  We  believe  that  sinners  are  justified  in  the  sight  of 
God,  only  by  the  merits  of  Jesus  Christ. 

7.  We  believe  the  saints  shall  persevere  in  grace  and  not 
finally  fall  away. 

8.  We  believe  that  Baptism  and  the  L,ord's  Supper  are 
ordinances  of  Jesus  Christ,  and  that  true  believers  are  the 
only  proper  subjects,  and  conscientiously  do  believe  the 
true  mode  is  immersion. 

9.  We  believe  in  the  resurrection  of  the  dead  and  general 
judgment.  , 

10.  We  believe  that  the  joys  of  the  righteous  and  the 
punishment  of  the  wicked  will  be  eternal. 

1 1 .  We  believe  that  no  minister  has  a  right  to  the  admin- 
istration of  the  ordinances,  only  such  as  has  been  called  of 
God,  as  was  Aaron,   and  regularly  baptized  and    approved 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  I 

of  by  the  church,  and  come  under  the  imposition  of  hands 
by  the  Presbytery. 

12.  We  believe  that  none  but  believers  have  a  right  to 
the  ordinances  of  Baptism  and  the  Lord's  Supper. 

LONG  CREEK. 

This  is  the  oldest  church  in  the  territory  of  the  South 
Fork  Association.  The  time  of  its  organization  is  uncer- 
tain, some  claiming  1772,  others  1777.  It  was  a  member 
of  the  Bethel  Association,  which  was  formed  in  1789.  It  is 
on  Long  Creek,  Gaston,  formerly  Lincoln,  county,  and 
about  one  mile  from  Dallas.  There  are  no  records  of  its 
earliest  history.  Its  church  records  begin  with  a  reorgani- 
zation in  1794,  as  follows: — 

"We  the  Baptist  Church  of  Christ  on  the  Catawba  River, 
Lincoln  count}'.  State  of  North  Carolina,  on  Long  Creek, 
being  constituted,  on  the  8th  day  of  March,  1794,  by  our 
beloved  brethren  Cleveland  Coffee  and  Davidson  Collins, 
ministers  of  the  same  faith,  having  entered  into  covenant 
with  the  Lord  and  one  another,  do  think  it  expedient  to 
keep  a  book  of  discipline,  to  which  we  have  set ,  the  names 
of  our  elders  and  deacons  and  the  number  of  our  members 
in  the  Lord,  to  which  is  annexed  our  covenant  with  the 
further  events. 

"Elders — Lemuel  Sanders,  Charley  Jones. 

"Deacons— Samuel  Swanengam,  James  Weathers,  Julius 
Holland,  Isaac  West,  James  West. 

"Members — James  Weathers,  Ralph  Cobb,  Charley 
Jones,  John  Weathers,  Cornelius  Rodger,  Reuben  Jenkins." 

The  same  year  the  membership  was  increased  to  sixty- 
three. 

Deacon  Julius  Holland  afterward  became  a  minister  and 
his  death  is  noticed  in  the  minutes  of  the  Broad  River  Asso- 
ciation of  1 8 14. 

James  Lewis  was  also  a  member  of  this  church  and  some- 
times its  pastor.  His  death  is  recorded  in  the  minutes  of 
1834.  His  grandchildren,  J.  R.  Lewis,  of  Dallas,  and  Mrs. 
J.  D.  Moore,  of  Gastonia,  are  active  workers  in  the  South 
Fork  Association. 


12  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

The   Broad    River   Association   met  with  the  church  in 

i833- 

Long  Creek  continued  a  member  of  the  Broad  River 
Association  until  1852.  It  united  with  the  King's  Moun- 
tain in  1854,  and  the  Catawba  River  in  1863. 

HEBRON    CHURCH. 

Abernethy's  ferry,  (now  known  as  Rozzell's,)  was  on  the 
Catawba  river,  twelve  miles  west  of  Charlotte,  at  the  point 
where  the  plank  road  to  Lincolnton  crosses  the  river.  It 
was  the  head  of  navigation.  "Flat  boats,"  laden  with 
cotton  and  other  produce,  passed  down  the  river  from  here 
to  Charleston,  which  was  the  "entre  port"  for  all  this  sec- 
tion. The  boats  were  frequently  sold  after  the  cargo  had 
been  disposed  of,  as  "poling"  against  the  current  fre- 
quently left  but  little  for  "freighting  charges"  above  ex- 
penses. There  was  a  canal  from  the  Santee  river  to  Char- 
leston. 

At  the  session  of  1788,  the  Legislature  of  the  State 
granted  a  charter  to  a  company  to  "remove  obstructions  to 
navigation  in  the  Catawba  River."  One  or  more  appro- 
priations were  made  to  aid  the  work.  The  race  now  used 
at  Mountain  Island  Mills  was  cut  to  avoid  the  shoal,  as  was 
also  the  one  at  the  "Powder  Mill"  at  Tuckaseege  Ford. 
Boating  was  continued  until  1836.  Afterwards  the  people 
of  the  country  went  by  wagon  to  Camden  and  then  by  boat 
to  Charleston  although  they  sometimes  made  the  entire  trip 
in  wagons.  On  the  Western,  or  Lincoln,  side  of  the 
Catawba,  at  Abernethy's  Ferry,  was  located  Hebron 
Church,  a  sketch  of  which,  prepared  by  its  order,  I 
insert : — 

Hebron  Baptist  church  was  organized  at  Abernethy's 
Ferry,  on  the  Catawba  river,  in  Lincoln  county,  N.  C,  in 
the  latter  part  of  the  18th  century.  The  log  house  in  which 
these  people  worshipped  first  stood  on  the  river  bank,  im- 
mediately at  the  ferry.  No  records  of  the  church  are 
known  to  exist  earlier  than  1834,  but  tradition  and  refer- 
ences in  old  deeds,  carry  us  back  to  1792. 

An  old  negro  woman  now  living,  and  nearly  one  hundred 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 3 

years  old,  whose  name  appears  on  the  old  church  roll  as 
"Sally,  servant  of  Mr.  Henderson,"  says  her  husband, 
Jake,  who  belonged  to  Richard  Rozzell,  told  her  that  he 
was  at  the  "raising"  of  the  old  church,  and  that  James 
Abernethy  "took  up"  one  corner.  This  James  Abernethy 
was  drowned  in  1785. 

The  tract  of  land  on  which  the  church  stood  was  con- 
veyed to  Nathan  Abernethy  by  James  Abernethy  and  his 
mother,  Elizabeth,  on  the  28th  day  of  March,  1792.  Na- 
than Abernethy  sold  to  Nathan  Saddler  August  20th,  1803. 
The  following  deed  is  recorded  in  Book  No.  27,  page  635, 
Iyincoln  county  records:  "This  indenture  made  this  4th  day 
of  May  1 816,  between  Nathaniel  Saddler  *  *  and  Richard 
Rozzell  *  *  witnesseth  *  *  That  in  consideration  of 
fifty  dollars  *  *  a  parcel  of  land  in  State  and  county 
aforesaid,  immediately  at  said  Rozzell's  Ferry,  bound  as 
follows  *  *  *  containing  three-fourths  of  an  acre  *  * 
with  the  following  exceptions  to  wit;  it  is  understood  that 
the  said  Rozzell,  his  heirs  and  assigns  are  hereby  debarred 
from  building  or  erecting  any  house,  or  placing  any  family 
to  live  or  reside  on  said  land,  or  premises,  or  to  interrupt  or 
molest  the  meeting  house  or  people  meeting  *  *  *  which 
land  the  said  Saddler  will  warrant  and  defend  against  all 
persons  whatsoever  exclusive  of  above  exceptions.    *    *  " 

According  to  the  terms  of  a  swap  of  land  made  in  1832, 
John  Rozzell  was  to  give  the  church  a  deed  in  fee  simple  for 
an  acre  of  land  nearly  one  half  mile  from  the  ferry,  the 
consideration  was  to  be  the  right  of  the  church  on  the  river 
bank. 

The  old  house  was  removed  and  stood  on  the  new  site 
until  it  was  crushed  by  the  weight  of  snow  on  its  roof  in 
1852.  The  membership  being  too  weak  to  rebuild,  a 
"stand"  was  erected  in  the  grove,  at  which  preaching  was 
continued  at  indefinite  periods  of  time  until  1883. 

The  organization  having  been  dissolved  in  1853  other 
denominations  were  allowed  the  use  of  the  stand — the 
Lutherans,  Presbyterians,  Methodists,  etc. 

The  Methodists  organized  a  society    at    that  place,  have 


14  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

erected  a  house  of  worship  and  now  hold  possession  of  the 
site.  On  the  7th  day  of  February,  1883,  before  the  Meth- 
odists began  to  build,  brother  J.  C.  Fichte  addressed  a  let- 
ter to  A.  C.  Rozzell,  then  in  possession,  in  which  he  used 
the  following  language: — "I  do  want  you  to  relinquish  your 
claim,  or  whatever  of  claim  you  may  think  you  have,  to  old 
Hebron  church  tract.  We  expect  to  reorganize  the  church 
and  we  are  unwilling  to  surrender  the  site,  for  which  we 
have  a  deed  from  John  Rozzell,  dated  in  1832.  This  deed 
has  never  been  recorded,  etc."  A.  C.  Rozzell  disregarded 
this  letter  and  in  July,  1883,  conveyed  the  same  land  to  the 
Methodist  church. 

The  deed  from  John  Rozzell  to  the  church  was  in  the 
possession  of  an  attorney.  It  was  obtained  from  him  by  an 
order  of  some  one  and  could  not  be  rediscovered.  So  the 
matter  remains  a  mystery. 

The  following  named  preachers  are  known  to  have  served 
the  church  : — John  Ruker,  1800;  McCrary  and  Hosea  Hol- 
combe  during  the  same  time;  Wm.  Richards,  1820-9;  H. 
W.  Carroll,  1839-46;  then  Wade  Hill,  as  missionary  of  the 
Broad  River  Association;  then  Garrison  and  R.  B.  Jones, 
as  missionary  of  the  N.  C.  Baptist  State  Convention. 

The  Presbytery  which  dissolved  the  organization  in  1853, 
was  composed  of  Elders  Alexander  Abernethy  and  A.  J. 
Cansler.  The  members  went  to  Bruington  and  Salem 
churches. 

Elder  Geo.  J.  Wilkie  preached  here  as  missionary  of  the 
Catawba  River  Association  once  since  the  war. 

In  1883  Elder  John  F.  Morris,  as  missionary  of  the  South 
Fork  Association,  preached  here  a  few  times.  Through 
his  instrumentality  the  members  of  the  Baptist  churches 
residing  between  Dutchman's  Creek  and  the  Catawba 
River,  in  Gaston  county,  held  a  conference  meeting  at  the 
Flat  Rock  School  House,  near  Mountain  Island,  on  the  8th 
day  of  June,  1883,  for  the  purpose  of  consulting  about  the 
propriety  of  reorganizing  old  Hebron  church.  Bro.  Jno. 
L,.  Grice  was  chosen  moderator,  and  Bro.  John  C.  Fichte, 
clerk. 


HISTORY*£)F  SOUTH  FORK  ASSOCIATION.  I  5 

The  following  preamble  and  resolution  was  adopted: — 

"Whereas,  the  site  of  the  old  Hebron  Church  has  been 
taken  into  possession  by  A.  C.  Rozzell  and  the  deed  for  the 
same  mysteriously  obtained  from  the  office  of  Geo.  F. 
Bason,  Esq.,  and,  whereas,  there  can  be  no  doubt  as  to  the 
legality  of  our  title,  and  being  unwilling  to  surrender  the 
same,  therefore,  Resolved: — 

"ist.  That  we  reorganize  old  Hebron  Church  and  that 
we  meet  for  that  purpose  at  the  school  house  on  the  old  site 
on  the  6th  day  of  July,  1883." 

Afterward  the  time  of  organization  was  postponed  until 
the  5th  day  of  October,  1883,  when  Elders  J.  F.  Morris  and 
T.  W.  Upton,  Deacons  John  B.  Stone,  J.  M.  Hollebaugh 
and  J.  R.  Underwood,  met  at  the  old  site  at  11  o'clock,  A. 
M.  Brethren  J.  L,.  Grice,  J.  M.  Bumgarner  and  J.  C. 
Fichte,  were  also  present.  Mrs.  W.  F.  Cannon  had 
requested  a  letter  from  Salem  church  to  join  in  the  organ- 
ization. *  *  "Our  intention  was  to  occupy  the  school 
house  at  the  old  site,  but  the  privilege  was  denied  us  by  W. 
F.  Cannon,  who  said  he  had  locked  us  out  because  he  was 
not  willing  we  should  reorganize  the  church  at  this  place. 
After  consultation  we  agreed  to  meet  in  the  afternoon  of 
the  same  day  at  the  Flat  Rock  School  House.  Here  the 
organization  took  place,  Deacon  John  B.  Stone,  chairman; 
John  M.  Hollobaugh,  Secretary. 

"The  following  persons  presented  letters  and  were  en- 
rolled as  members: — 

"Deacon  J.  R.  Underwood  and  wife,  Mary;  Brethren  J.  L,. 
Grice,  J.  M.  Bumgarner  and  John  C.  Fichte.  That  even- 
ing the  names  of  several  newly  baptized  members  were  en- 
rolled.    Bro.  John  L.  Grice,  was  elected  clerk. 

"The  above  historical  sketch  was  adopted  as  a  part  of  the 
church  record  by  the  church  in  conference  on  the  13th  of 
September,  1886. 

John  U.  Grice,  Clerk." 

'  'This  historical  sketch  has  been  published  to  inform  the 
public  of  the  trials  and  persecutions  to  which  Hebron  Bap- 
tist church  has  been  subjected,  and,  also,  to  ask  all  gener- 


1 6  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

ously  disposed  persons  to  assist  this  weak  and  struggling 
congregation  to  erect  for  themselves  a  house  of  worship 
upon  their  recently  purchased  site. 

"Let  all  contributions  be  sent  to  the  address  of 

Elder  John  F.  Morris, 
Stanley  Creek,  N.  C." 
[N.  B.     I  have  abbreviated  the  sketch  and  made  some 
slight  alterations  of  verbiage  in  order  to  do  so. — G.] 

EARHARDT'S    CHURCH. 

The  road  leading  from  South  Carolina  to  Beattie's  Ford, 
(which  was  the  crossing  place  on  the  Catawba  for  travel), 
near  the  Ford  intersected  the  "State"  road,  which  was  laid 
out  by  act  of  the  Provincial  Legislature  in  1763,  and  led 
from  Wadesboro,  by  Salisbury,  to  Morgan-town. 

Six  miles  from  Beattie's  Ford,  and  near  a  branch  of  the 
State  road,  was  Earhardt's  church,  which  was  constituted 
in  the  last  century.  It  was  about  fourteen  miles  from 
Hebron  and  Long  Creek  and  near  the  road  which  would  be 
travelled  in  going  from  either  of  them  to  Union  (Warlick's) 
and  Mount  Ruhama,  the  next  churches  organized  in  this 
territory. 

Abram  Earhardt,  upon  whose  land  the  house  was  located, 
and  for  whom  it  was  called,  came  from  Pittsylvania  county, 
Va.  He  was  here  as  early  as  1763;  was  an  ordained  minis- 
ter and  preached  at  the  church  and  elsewhere.  He  owned 
more  than  a  thousand  acres  of  the  best  quality  of-land  in 
this  section,  also  a  number  of  slaves,  whom  he  desired  to 
liberate  in  his  will,  but  thought  they  would  be  worse  off 
free  in  Africa  than  slaves  in  this  country.  He  died  in  1809. 
He  built  the  first  flouring  mill  in  this  region,  also  conducted 
a  saw  mill,  cotton  gin,  tan  yard,  blacksmith  shop  and  a  dis- 
tillery. His  wife  was  a  sister  of  Peter,  Jacob  and  Abram 
Forney,  the  most  influential  men  of  that  period.  Some  of 
the  members  of  their  families  were  members  of  the  church. 
The  Forneys  married  Abernethys  related  to  those  at 
Hebron. 

Preaching  was  continued  at  the  church,  or  in  the  orchard 
at  the  house,  until  the  death  of  the  widow  in  1829.     There 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  J 

was  a  burying  ground  at  the  church.  Here  he,  his  wife, 
and  many  of  their  neighbors  were  buried.  Only  unlettered 
stones  mark  the  graves. 

Those  who  could  have  given  a  history  of  the  church  have 
passed  away  and  what,  no  doubt,  was  an  interesting  chap- 
ter in  Baptist  history  will  never  be  recorded. 

The  site  is  now  owned  by  the  writer.  It  is  about  one 
and  a  half  miles  from  Kid's  Chapel.  A  grand  niece  of  Mr. 
Earhardt  and  her  children  are  members  of  Kid's  Chapel. 

UNION,      OR    WARLICK'S 

•  Is  in  Burke  county,  five  miles  from  Hickory.  It  was 
organized  in  1815  by  Hosea  Holcombe,  and  united  with  the 
Broad  River  Association  that  year.  Its  first  location  was 
at  the  Mountain  and  it  was  known  as  the  "Mountain  Meet- 
ing House."  Mr.  Holcombe,  who  came  from  Virginia,  was 
born  in  1780.  He  was  the  most  influential  and,  probably, 
best  educated  minister  of  his  time.  He  continued  as  pastor 
until  1820,  when  he  removed  to  Alabama,  and  was  a  pioneer 
Baptist  of  that  State.  Cathcart  in  the  Baptist  Encyclope- 
dia places  his  labors  in  upper  South  Carolina.  This  was 
probably  because  he  belonged  to  the  Broad  River  Associa- 
tion. I  think  most  of  his  time  was  spent  in  this  State. 
The  meeting  house  was  afterwards  removed  from  the 
Mountain  (Baker's)  to  Burke  county. 

Hosea  Holcombe  baptized  Alexander  Abernethy  (of  the 
Hebron  stock)  in  181 7.  He  succeeded  him  as  pastor  of 
Union  and  served  it  for  fifty  years. 

MT.    RUHAMA 

Is  in  Catawba  county,  seven  miles  southeast  of  Newton, 
on  the  road  leading  from  Hebron,  on  Long  Creek,  via  Ear- 
hardt 's,  to  Union. 

It  was  organized  in  1816  by  Drury  Dobbins  and  Berry- 
man  Hicks,  missionaries  of  the  Broad  River  Association, 
with  thirty-eight  members.  Dobbins  and  Hicks  generally 
travelled  together.  It  united  with  the  Broad  River  Asso- 
ciation that  year  and  continued  a  member  until  the  founda- 


I  8  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

tion  of  the  Catawba  River  Association  in  1827. 

LOWER    RUHAMA. 

Near  the  residence  of  Hon.  Jacob  Forney,  member  of 
Congress  several  times,  afterwards  the  home  of  Bartlett 
Shipp,  and  now  the  residence  of  John  F.  Reinhardt,  then 
on  the  lands  of  Graham  and  Brevard,  now  owned  by  John 
Abernethy,  was  located  Lower  Ruhama.  It  was  at  first 
used  only  as  a  place  of  preaching  for  the  negro  slaves. 
Sendees  were  first  held  here  occasionally  by  John  Ruker 
during  his  pastorate  at  Hebron  which  ceased  in  18 19. 
Capt.  James  F.  Johnston,  now  of  Birmingham,  Ala.,  who 
was  reared  near  here,  informs  me  that  when  his  mother, 
who  was  a  daughter  of  Mr.  Forney,  was  a  girl,  the 
preacher,  Mr.  Ruker,    frequently    staid  at  their  house;  he 

was    followed    by Robey;     that      they     were    lovely 

Christian  gentlemen.  The  baptism  was  at  the  creek  where 
Mariposa  Mill  now  stands.  Hosea  Holcombe  also  preached 
here,  1815-20. 

It  seems  never  to  have  been  constituted  into  a  church, 
but  was  probably  an  arm  of  Hebron.  I  have  not  been 
able  to  find  any  history  of  Mr.  Robey.  Capt  Johnston  says 
that  the  celebrated  Methodist  minister,  Dr.  Robey,  told 
him  he  had  a  kinsman  who  was  a  Baptist  preacher.  I  do 
not  know  who  succeeded  Robey.  Randolph  Barnett  was 
instrumental  in  building  a  house  here,  which  stood  until 
the  war.  B.  T.  Kirby  preached  here  from  1835  until  he 
was  deposed  from  the  ministry  in  1852.  Sister  Polly  Kids 
with  many  other  useful  members  were  baptized  here.  It  is 
about  one  mile  in  a  direct  line  from  Mt.  Zion,  but  the  road 
is  twice  that  length. 

In  1827  the  Catawba  River  Association  was  formed.  Mt. 
Ruhama  united  with  it,  but  Long  Creek.  Hebron,  and 
Union  remained  in  the  Broad  River. 

1833.  The  Association  met  with  Long  Creek.  John  W. 
Lewis  was  Clerk.  Dr.  Wait,  General  Agent  of  the  N.  C. 
Baptist  State  Convention,  attended  this  session. 

Resolution. — Shall  an  able  bodied  church  member  be 
retained  in   fellowship  who  never  contributes  anything  to 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  9 

the    support  of   the    Church,    without    giving    satisfactory 
reason?     Answer,    No. 

1834.  Union  was  dismissed  to  the  Catawba  River  Asso- 
ciation. The  death  of  Elder  James  Lewis  is  noted  in  the 
minutes.  He  was  born  in  1780  in  Lincoln  (now  Gaston) 
county.  When  quite  a  young  man  he  went  to  Virginia 
and  remained  until  1807.  He  professed  religion  and  united 
with  a  Baptist  Church  in  Virginia.  He  possessed  a  fair 
English  education,  with  some  knowledge  of  Latin;  was 
ordained  at  request  of  Mill  Creek  Church,  York  county,  S. 
C.j  when  John  Ruker  was  pastor.  He  married  Annie, 
daughter  of  James  Witherspoon,  of  Lincoln  county,  N.  C. 
He  was  employed  for  some  time  as  missionary  to  teach  the 
Catawba  Indians  and  lived  during  this  time  at  Lancaster, 
S.  C.  About  1820  he  returned  to  his  former  residence  and 
died  June  4th,  1834.  He  served  Long  Creek,  Hebron,  and 
Thessalonica  as  pastor;  was  one  of  the  "pioneer"  Baptist 
preachers  of  our  section.  His  son,  John  G.,  was  for  several 
years  Clerk  of  the  Superior  Court  of  Gaston  county.  He 
was  Clerk  of  the  Catawba  River  Association,  1863-4.  He 
died  1875.  He  was  a  liberal,  zealous  Baptist.  His  son, 
James  R.  Lewis,  is  now  (1900)  the  most  prominent  mem- 
ber of  the  Dallas  church,  a  merchant  of  ample  means  and  a 
liberal  soul.  He  was  Clerk  of  the  South  Fork  Association 
in  1897.  His  daughter,  Jane,  is  the  wife  of  Brother  J.  D. 
Moore,  of  Gastonia,  an  active  member  of  the  church,  ever 
ready  to  serve  in  the  Master's  work. 

1843.  Elder  Wade  Hill  is  delegate  from  Antioch 
Church;  he  preached  the  introductory,  sermon  in  1844. 

1845.  A  petition  came  from  Long  Creek  Church  praying 
the  body  to  devise  ways  and  means  to  establish  a  Domestic 
Mission  within  the  bounds  of  the  Broad  River  Association. 
After  discussion  the  petition  was  rejected.  Elders  Drury 
vScruggs  and  M.  C.  Barnett  volunteered  their  services  for 
twenty  eight  days  to  work  in  the  field  designated  in  the 
petition.  Delegates  present  volunteered  contributions  in 
compensation. 

Wade    Hill's    appearance    in    the    Association  is  quickly 


20  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

followed  by  missionary  work.  Barnett,  in  his  history,  says 
nearly  all  the  ministers  of  the  Association  were  missionary 
in  principle. 

1846.  Wade  Hill  prepared  the  "Circular  Letter"  with 
Domestic  Missions  as  his  subject.  It  was  rejected  on  Sat- 
urday, but  on  Monday  was  reconsidered,  amended  and 
adopted.     A  portion  of  the  letter  is  appended  hereto. 

Drury  Dobbins,  the  great  missionary,  who  did  so  much 
work  in  this  State  and  South  Carolina,  led  the  opposition. 
He  did  not  oppose  missionary  work,  but  contended  that  it 
was  the  duty  of  the  church  to  originate  it  and  the  Associa- 
tion could  only  do  such  work  as  the  churches  directed  but 
could  not  originate  the  work. 

1847.  There  being  a  division  on  the  missionary  ques- 
tion, the  brethren  agreed  to  disagree.  Those  favoring  mis- 
sions formed  the  Broad  River  Missionary  Society.  The 
members  contributed  regularly  and  the  affairs  were  admin- 
istered by  an  Executive  Committee,  who  employed  the 
missionary  and  attended  to  paying  him.  The  Society  held 
quarterly  and  annual  meetings.  The  latter  at  the  time  of 
meeting  of  the  Association.  Dr.  Thomas  Curtis  was  the 
leading  man  in  these  transactions.  Wade  Hill  was  em- 
ployed as  missionary  nearly  all  the  time  of  the  existence  of 
the  Society,  most  of  this  time  in  the  Catawba  Valley, 
mostl}*  the  eastern  part  of  Lincoln  and  Gaston  counties. 

Wade  Hill  and  W.  B.  Padgett  were  appointed,  in  pursu- 
ance of  a  petition  from  Hebron  church,  Catawba  Valley,  to 
labor  monthly  with  it.  Wade  Hill  made  a  report  of  rather 
a  discouraging  nature  and  the  mission  was  discontinued. 

SALEM. 

Salem  church,  Lincoln  county,  organized  by  Wade  Hill, 
was  received  this  year. 

About  1844,  Alexander  Stroup  went  to  preaching  at 
Long  Creek.  He  came  home  and  told  his  mother  that  he 
heard  that  day  one  of  the  best  sermons  he  ever  heard  and 
one  of  the  finest  looking  men  he  ever  saw  preached  it. 
This  was  Wade  Hill.  She  sent  him  to  the  meeting  the 
next  month  with  a  request  to  the    preacher  to  come  up  in 


HISTORY  OF  SOUTH  PORK  ASSOCIATION.  21 

that  neighborhood  and  preach.  She  lived  about  nine  miles 
from  Long  Creek.  Brother  Hill  sent  her  word  that  he 
could  not  come  just  then,  but  would  lay  her  case  before  the 
Broad  River  Association  which  met  next  month. 

That  fall  he  came  to  her  residence,  and  as  missionary  of 
the  Broad  River  Association,  began  to  preach  at  High 
Shoals  and  Stroup's  school  houses.  This  continued  for  two 
years,  Hill  being  aided  by  John  G.  Kendrick,  H.  W.  Car- 
roll and  others.  In  1845  and  1846,  a  brush  arbor  was 
built  near  High  Shoals  and  camp  meeting  held. 

In  1847  the  church  was  organized  and  house  built.  For 
a  year  or  two  a  brush  arbor  was  erected  for  campmeeting, 
then  a  nice  arbor  was  built,  also  tents,  and  camp  meeting 
was  held  until  1865.  Sister  Stroup  was,  before  her  mar- 
riage to  Moses  Stroup,  Susan  Masters,  and  was  baptized  by 
Hosea  Holcombe  at  Lower  Ruhama.  She  was  in  her 
neighborhood  what  Sister  Poll5T  Kids  was  in  hers — a  beacon 
light  of  Baptist  principles. 

The  church  was  served  as  pastors  by  Elders  Kendrick, 
Hill,  Cansler  and  at  the  time  it  joined  the  Catawba  River 
Association  (1864)  had  a  membership  of  113  members.  It 
reached  a  membership  of  219  in  1868. 

The  principal  members  at  organization  were  the  Stroups, 
Abernethys,  Garrisons,  Smiths,  Harrells,  Robinsons  and 
Clantons.  G.  I.  Pasour,  one  of  its  members,  has  been  sev- 
eral times  a  member  of  the  Executive  Committee  of  the 
Association  and  perhaps  the  most  active  member  of  the 
church  in  general  work. 

1850.  The  Association  resolved  to  send  some  one  to  aid 
Elder  Wade  Hill  in  his  missionary  labors.  Micajah  Bar- 
nett  was  appointed. 

THE  WANDERING  PILGRIM 

Alonso  Webb  was  present  at  this  session.  The  Associa- 
tion disclaimed  any  responsibility  for  his  conduct  or  char- 
acter and  adopted  the  following  resolution: 

"Inasmuch  as  there  is  a  stranger  among  us  who  calls 
himself  J.  Alonso  Webb  and  a  Baptist  preacher,  and  inas- 
much as  we  are  accused  bv  other  denominations  of  holding- 


2  2  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

a  man  among  us  who  is  occasionally  calling  them  fools, 
liars,  rogues  and  hypocrites,  with  many  other  hard  and 
slanderous  names,  therefore, 

"Resolved,  That  we  as  a  body  take  no  responsibility  on 
ourselves  as  to  the  conduct  or  ministerial  character  of  said 
man,  but  advise  our  churches  to  mark  the  man  that  causes 
division  and  keep  no  company  with  him. ' ' 

I  append  a  sketch  of  him  from  Logan's  Sketches  of  Broad 
River  Association,  with  some  additions: — 

He  hailed  from  the  Lakes  of  Canada;  was  a  native 
Englishman;  had  first  been  a  Methodist,  but  discovering 
his  error  in  regard  to  the  mode  and  subjects  of  baptism,  he 
became  a  Baptist  minister,  and  appears  to  have  come  to  the 
conclusion  that  it  was  his  special  mission  to  set  the  whole 
Christendom  "to  rights"  in  regard  to  the  mooted  question 
of  Baptism.  He  carried  with  him  a  Greek  Testament  and 
several  Lexicons,  and  could  read  the  original  Greek  and 
Hebrew  languages  fluently.  He  challenged  the  Pedo- 
Baptist  world  to  meet  him  in  debate,  and  during  his  sojourn 
in  this  part  of  the  country,  he  had  a  public  discussion  with 
a  Lutheran  minister,  but  we  have  not  been  informed  that 
he  succeeded  in  convincing  the  latter  of  his  error.  He  had 
a  faculty  for  large  crowds  of  people  to  hear  him,  and  his 
harangues  were  generally  of  two  or  three  hours'  duration. 
He  succeeded  in  making  numerous  converts,  and  baptized 
large  numbers  of  his  hearers.  He  travelled  generally  on 
foot,  and  appeared  to  be  poor  and  destitute,  and  completely 
indifferent  about  ministerial  support. 

On  one  occasion  he  was  present  at  one  of  Wade  Hill's 
churches  when  the  members  living  in  a  neighborhood  asked 
that  arrangements  might  be  made  for  preaching  convenient 
to  them.  Brother  Hill  remarked  that  "I  suppose  you  want 
to  have  an  'arm'  of  this  church  located  near  you."  The 
Pilgrim  remarked:  "Well,  Brother  Hill,  I  learn  something 
today;  that  the  church  of  Jesus  Christ  has  arms  and  legs." 

When  he  went  to  Newton,  R.  B.  Jones  advised  him  not 
to  be  as  severe  on  other  denominations  as  he  generally  was, 
that  there  were    but    few    Baptists    to  hear  him,   and  more 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  23 

could  be  done  to  advance  the  Baptist  principles  if  he  did 
not  offend  those  who  he  wished  to  win,  but  presented  our 
side  without  denouncing  others.  He  replied:  "Brother 
Jones,  I  never  could  do  a  good  job  with  a  dull  axe." 

The  Pilgrim  had  disputes  or  debates  with  any  who 
accepted  his  challenge,  one  with  the  celebrated  Lutheran 
Poly  carp  Hinkle,  and  his  friends  thought,  got  the  best 
of  the  antagonist.  He  baptized  those  who  upon  proper 
profession  of  faith  deserved  it.  Some  of  the  most  useful 
Baptists  of  the  section  were  baptized  by  him.  He  preached 
at  the  school  houses,  churches  and  court  houses. 

1852.  Long  Creek  was  dismissed  to  the  Catawba  River 
Association. 

1853.  All  Associational  Mission  work  was  by  resolution 
committed  to  the  Broad  River  Missionary  Societies  and  the 
churches  requested  to  send  contributions  to  it. 

1855.  The  Association  declared  itself  a  Missionary  body 
and  at  its  Request  the  Missionary  Society  was  dissolved  and 
the  Association  assumed  the  work.  It  retired  from  our 
territory  and  occupied  York  District,  S.  C. 

I  have  dealt  at  some  length  with  this  history,  as  much 
work  was  done  by  the  Society  in  South  Fork  territory. 

WADE    HILL'S   WORK. 

Wade  Hill  as  Missionary  travelled  South  Fork  territory 
from  Long  Creek  and  Hebron  to  Olivet.  Under  his  minis- 
try an  arm  of  Olivet  was  established  at  Lebanon,  and  a 
church  house  was  built  near  Hager's  Ferry  about  1854.  I 
have  not  been  able  to  learn  of  what  church  this  was  an 
"arm"  but  members  were  received  and  baptized  here.  It 
was  known  as  Hager's  church.  Services  were  abandoned 
before  the  war.  The  Associational  Missionary  visited  it  in 
1874-75.  The  Baptists  seemed  to  have  no  deed  for  the  land 
and  Sheriff  J.  H.  King,  who  had  purchased  the  premises, 
tore  down  the  building  in  1877  and  made  a  barn  of  it  at  his 
residence. 

1S64.  Salem  is  dismissed  to  the  Catawba  River  Associa- 
tion. 

I  will  close  the  history  of  the  Broad  River  Association  in 


24  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

South  Fork  territory  with  a  few  circular  letters  to  show  the 
doctrines  taught  by  those  who  were  laborers.  It  is  as  im- 
portant to  know  what  was  preached  as  who  the  preacher 
was. 

CIRCULAR  LETTER  TO  BROAD  RIVER  ASSOCIATION,    l8ll. 

Dearly  Beloved  Brethren: — For  your  establishment 
in  every  good  word  and  work,  we  purpose,  agreeably  to 
appointment  by  the  Advisory  Council  last  year,  to  lay 
before  you  a  short  epistle  on  the  important  subject  of  "Good 
Works."  Not  indeed  as  some  hold,  who  depend  greatly  on 
works  for  justification,  and  thereby  corrupt  the  word  and 
doctrine  of  the  Gospel — teaching  a  medley  of  works  and 
grace,  and  so  making  man  a  free  agent,  capable  of  keeping 
the  law  and  saving  himself.  This,  with  man}'  other  un- 
scriptural  doctrines,  wrested  to  prove  points  never  intended 
(b}T  those  who  teach  for  doctrines  the  commandments  of 
men,  "having  men's  persons  in  admiration  because  of  ad- 
vantage,") we  are  to  avoid.  There  are  manf  questions 
which  engender  strife  rather  than  edification,  that  we 
should  be  scrupulously  careful  to  shun.  We  should  rather 
build  upon  the  Apostlts  and  Prophets,  Jesus  Christ  himself 
being  the  chief  corner  stone,  in  whom  all  the  building,  fitly 
framed  together,  groweth  unto  an  holy  temple  in  the  Lord. 

For  a  further  illustration  we  will  attend  to  the  following 
particulars:  1.  Speak  of  who  may  do  good  works;  2. 
What  it  is  to  do  good;  And  3.  Consider  our  obligations  to 
do  good  works. 

First.  Who  are  capable  of  doing  good?  In  this  we  will 
let  the  Apostle  determine,  for  saith  he,  "we  are  his  work- 
manship, created  in  Christ  Jesus  unto  good  works;"  what- 
soever God  hath  before  ordained  we  should  do,  and  walk  in 
His  commandments.  He  hath  saved  us  and  called  us  with 
an  holy  calling — not  according  to  our  works,  but  according 
to  His  own  purpose  and  grace,  which  was  given  us  in 
Christ  Jesus  before  the  world  began;  who  gave  himself  for 
us,  that  He  might  redeem  us  from  all  iniquity  and  purify 
unto  Himself  a  peculiar  people  zealous  of  good  works. 
Thus,  dear  brethren,   according  to  the   Apostle  Paul,  it  is 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  25 

those  who  are  divinely  influenced  that  are  capable  of  doing 
good  acceptably.  The  same  Apostle  saith,  "the  natural 
man  discerneth  not  the  things  of  the  Spirit,"  for  they  are 
spiritually  discerned,  &c. 

Secondly.  What  it  is  to  do  good.  To  do  good,  implies 
our  honest  endeavors  to  keep  God's  commandments  with 
regard  to  Himself,  our  neighbor  or  ourselves.  Whether  it 
be  the  performance  of  duties  enjoined  by  God,  or  the  re- 
fraining from  the  commission  or  practice  of  sin  by  a 
deceitful  heart  or  outward  practice  at  all  times  and  under 
all  circumstances  of  life.  And  further,  to  do  good  passively 
is  to  shun  every  appearance  of  evil,  to  give  no  offense  to 
either  Jew  or  Gentile,  neither  the  church  of  Christ.  Fur- 
ther, to  do  good,  in  ever}-  sense  of  the  word,  is  to  exercise 
the  ability  which  God  giveth,  whether  in  temporal  or  spir- 
itual matters;  and  doing  good  is  not  only  comprehended  in 
our  usefulness  as  to  our  gifts  and  graces,  which  are  given 
to  us  for  the  edification  of  others,  but  we  are  also  to  serve 
the  Lord  with  our  substance,  to  feed  the  hungry,  and 
clothe  the  naked,  in  accordance  with  the  voice  of  Revela- 
tion; and  all  such  acts  of  charity  done  to  His  poor  saints 
are  the  same  as  done  unto  Christ,  who  makes  it  a  reason 
for  receiving  us  into  His  heavenly  kingdom.  "I  was  an 
hungered  and  ye  fed  me,  naked  and  ye  clothed  me,"  &c. 
But  as  the  work  of  redemption  by  Christ  hath  outdone  all 
other  works,  so  doth  the  ministry  of  the  Gospel  excel  every 
other  performance  by  man.  He  that  desireth  the  office  of 
a  Bishop,  desireth  a  good  work;  and  let  him  that  laboreth 
in  word  and  doctrine  be  counted  worthy  of  double  honor. ' ' 

Further.  To  do  good  is  to  assist  those  who  minister  in  the 
Word,  by  contributing  to  them  in  temporal  things,  and 
relieving  their  minds  from  the  inordinate  cares  and  anxie- 
ties of  this  life,  which  is  both  reasonable  and  Scriptural,  or 
the  Lord  never  would  have  ordained  that  "those  who 
preach  the  Gospel  should  live  of  the  Gospel."  For  this 
object  we  are  exhorted  to  do  good  works  for  necessary 
uses,  and  would  any  man  deserve  the  Christian  name  who 
does  not  feel  it  a  duty  to  consider  and  relieve  the  temporal 


26  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

wants  of  his  minister  or  pastor?  It  is  very  perceptible  that 
where  the  minister  is  neglected,  other  ordinances  of  the 
Lord's  house  are  attended  to  with  great  indifference,  and, 
as  a  consequence,  the  church  does  not  thrive. 

Further.  Although  good  works  do  not  sanctify  and 
save  us,  yet  they  are  the  natural  actings  and  operations  of 
a  sanctified  heart,  and  our  lives  while  in  neglecting  them 
give  the  lie  to  our  profession  of  upright,  holy  living. 
Grace  is  given  for  exercise,  it  is  a  vital  operative  principle, 
and  none  have  a  right,  therefore,  to  flatter  themselves  with 
even  the  dream  of  being  regenerate  while  the}'  indulge  in 
known  sin,  or  live  in  the  neglect  of  good  works. 

Now  a  few  words  in  regard  to  the  obligations  resting 
upon  us  all  to  be  zealous  in  the  performance  of  good  works. 
Good  works  are  necessary  as  they  belong  to  the  way  and 
adorn  the  path  that  leads  to  heaven.  "Without  holiness 
no  man  shall  see  the  Lord. ' '  We  must  not  only  enter  in  at 
the  straight  gate,  but  we  must  walk  in  the  narrow  path 
that  leads  into  eternal  life.  It  is  certainly  true  that  a  life 
of  sin  and  gross  impiety  leads  down  to  the  chambers  of 
death,  and  it  is  equally  true  that  Christ  leads  none  to  glory 
in  that  way.  It  is  true  we  may  be  in  the  way  to  heaven 
when,  at  times,  we  are  compassed  about  with  many  infirm- 
ities and  groanings  while  living  in  the  neglect  of  good 
works,  and  without  proper  charity  towards  our  fellowmen 
— in  which  case  we  do  not  enjoy  the  smiles  of  the  Saviour. 
But  God  has  an  inalienable  claim  upon  our  obedience  and 
service.  We  are  His  by  creation  and  redemption,  and 
should  feel  ourselves  under  bonds  of  subjection  to  Him. 
Neither  doth  the  liberty  of  the  Gospel  cancel  these  obliga- 
tions, but  rather  lays  us  under  greater  ones  to  yield  to  Him 
unconditional  obedience.  Our  freedom  from  under  the 
curse  of  the  moral  law  does  not  free  us  from  it  as  a  rule  of 
obedience;  hence,  it  follows  that  a  life  of  rebellion  now 
would  be  great  ingratitude.  Our  obligations  to  good  works 
are  greatly  increased  when  we  consider  our  redemption  by 
Jesus  Christ  in  connection  with  our  enjoyment  of  Gospel 
ordinance — living    for  God    in  this    world,  and    being  eter- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  2~ 

nally  happy  with  Him  in  the  world  to  come.  And  what 
doth  the  blessed  God  require  of  us  for  all  these  inestimable 
favors?  Nothing  more  than  our  thankful  lips  and  faithful 
lives,  and  that  we  should  be  ready  to  do  every  good  work. 
How  unworthy,  then,  must  we  be,  and  forever  feel,  while 
in  a  course  of  disobedience.  We  cannot  even  look  for  a 
smile  from  His  countenance  while  we  adhere  to  our  lusts 
and  idols,  and  neglect  to  make  it  our  business  to  seek  and 
serve  Him.  Good  works  are  necessary  to  honor  the  pro- 
fession we  have  made  to  adorn  the  doctrine  of  God  our 
Saviour,  and  to  bring  glory  to  the  great  Author  of  our 
being.  Nothing  brings  a  greater  scandal  upon  our  holy 
religion  than  the  unsanctified  lives  of  its  professors.  This 
gives  occasion  to  the  enemies  of  the  cross  of  Christ  to  cast 
a  stumbling  block  in  the  way  of  poor  souls  that  have  begun 
to  look  heavenward,  and  brings  dishonor  upon  our  blessed 
Saviour  as  though  he  was  a  minister  of  sin.  We  hope, 
therefore,  dear  brethren,  that  you  will  see  the  necessity  of 
good  works,  and  of  living  a  holy  life. 

Further.  Good  works  are  necessary  to  our  inward  peace 
and  comfort;  for  how  unhappy  and  uncomfortable  life  must 
be  to  have  our  own  hearts  condemning  us;  to  have  a  worm 
gnawing  in  our  own  breasts,  and  applying  the  terrors  of  the 
law  and  yet  this  cannot  be  avoided  without  a  life  of  good 
works.  To  this  the  Apostle  has  reference  when  he  exhorts 
us  to  work  out  our  own  salvation  with  fear  and  trembling. 

Further.  We  are  to  observe  good  works  in  point  of 
duty,  and  not  to  expect  a  reward,  or  merit  anything  there- 
by. Heaven  is  a  purchased  possession,  and  our  title  to  it, 
and  qualifications  for  it,  is  through  the  obedience  of  Christ. 
In  this  respect  He  is  our  hope,  and  our  perseverance  in  the 
way  that  leads  to  the  inheritance  at  God's  right  hand,  is 
through  the  electing  love  of  the  Saviour.  When  we  rejoice 
in  our  hope  we  must  do  it  in  the  strength  and  all-sufficiency 
of  the  atonement  of  Christ.  Having  no  confidence  in  the 
flesh  ( and  as  it  is  not  for  us  to  run  without  legs  or  fly 
without  wings)  we  must  despair  of  all-sufficiency  of  our- 
selves, and  humbly  repair  to  -the  source  of   all  power,  and 


2S  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

before  Him,  our  sovereign  and  kind  Redeemer,  invoke  the 
blessings  we  need — trusting  in  Him  for  all  life  and  salva- 
tion. Our  good  works,  although  desirable,  and  good  in 
their  place,  will  not  do  as  the  ground  of  our  hope.  L,et  the 
life  we  now  live,  through  the  faith  in  the  Son  of  God, 
and  our  consciences,  be  relieved  of  the  deleterious  effects  of 
a  dead,  unproductive  faith.  The  servant  who  knows  his 
master's  will  and  doeth  it  not,  "shall  be  beaten  with  many 
stripes."  And  Jesus  saith,  "If  ye  love  me  keep  my  com- 
mandments. ' ' 

We,  therefore,  humbly  hope  that  the  foregoing  observa- 
tions may,  by  God's  blessings,  lead  you  foith  in  the  foot- 
steps of  the  flock,  and  may  you  be  safely  kept  by  the  power 
of  God,  through  His  grace  unto  salvation,  that  you  may 
finish  your  course  with  joy,  and  finally  reign  with  Him  in 
a  state  of  sinless  perfection  and  glory,  which  He  hath  pre- 
pared for  all  those  that  love  Him,  is  and  will  continue  to  be 
the  prayers  of  your  brethren  in  the  bounds  of  the  Gospel. 
Farewell. 

October  1 8th,  1811.  D.   Dobbins. 

FOUNDATION  ON  WHICH  CHRISTIANS  CAN  BE  AGREED. 

Beloved  Brethren: — Through  an  indulgent  Provi- 
dence we  have  had  another  interview,  in  an  associate  capac- 
ity, while  our  business  has  been  conducted  in  moderation 
and  Christian  love.  The  subject  on  which  we  address  you 
this  year  is  the  foundation  on  which  Christians  can  be 
agreed. 

The  word  Christian  properly  implies  one  who,  by  the 
gracious  and  almighty  act  of  the  Divine  Spirit,  is  actually 
separated  from  the  world  by  effectual  calling,  which  is  sov- 
ereign, unconditional,  particular  and  immutable,  in  con- 
sequence of  which  he  is  redeemed  and  everlastingly  saved 
by  Jesus  Christ  (John  xv.  19;  Eph.  i,  4;  Thess.  ii,  13.) 
He  is  under  solemn  obligations  to  walk  in  all  the  commands 
of  the  Lord,  and  in  so  doing  is  entitled  to  all  the  privileges 
of  the  church  of  Christ.  The  latter  is  for  him  alone,  and 
the  former  binding  upon  him  and  no  other  character  what- 
ever.     (Matt,  xi,  29;  John  x,  4.  )     Any  acting  contrary  to 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  29 

this  must  be  guilty  of  a  most  egregious  error;  must  fly  in 
the  face  of  authority,  and  give  that  which  is  holy  unto  the 
dogs,  which  our  Lord  has  strictly  forbidden.  (  Matt,  viii, 
6.)  There  is  one  Lord,  who  is  our  creator,  preserver,  and 
Saviour;  one  faith  which  is  the  gift  of  God,  that  purifies 
the  heart  and  works  by  love.  Eph.  ix,  5;  Gal.  v,  6;)  and 
one  baptism  which  is  an  ordinance  of  the  New  Testament, 
instituted  by  Jesus  Christ,  whereby  a  professed  believer  in 
Christ  is  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  immersed  in  and  covered  with  water;  and 
then  raised  up  out  of  it  as  a  sign  of  his  fellowship  with 
Christ — in  His  death,  burial  and  resurrection,  and  a  sign  of 
His  own  death  to  sin,  and  resurrection  to  newness  of  life 
here,  and  to  life  eternal  hereafter.  (Rom.  vi,  3,  4,  5;  Col. 
ii,  12.) 

Christ  cannot  be  divided — genuine  faith  is  not  divided. 
And  this  sacred  ordinance  of  believers — baptism  by  immer- 
sion— is  not,  cannot  be  divided;  therefore,  this  is  the  only 
foundation  on  which  Christians  can  be  agreed.  Many  have 
been  and  all  should  be. 

Objection  by  Question,  ist.  Cannot  the  Anti-Pedo- 
Baptists  and  Pedo-Baptists  come  together,  be  agreed,  and 
have  a  general  union  on  some  other  foundation? 

Answer.  We  cannot;  for  all  other  foundations,  when 
compared  with  the  above  named,  dwindle  into  nothing — 
are  only  tradition,  or  the  commandments  of  men;  therefore, 
are  not  permanent. 

Q.  2nd.  Can  we  not  come  together,  be  agreed,  and  have 
a  general  union,  and  say  nothing  about  our  foundation? 

A.  We  cannot;  it  would  only  be  a  pretended  union;  for 
how  shall  two  walk  together  except  they  be  agreed?     Amos 

"i,  3- 

Q.  3d.  Can  you  not  bend  a  little  so  that  we  can  be 
agreed?  For,  would  it  not  be  most  to  the  glory  of  God  and 
the  prosperity  of  Zion  for  us  all  to  unite  together? 

A.  We  cannot  bend  little  or  much;  we  can  not  go  be- 
yond the  Word  of  the  Lord,  or  depart  from  His  command- 
ments— because  we  love  Him.       'For   we   are  not  as  many 


30  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

which  corrupt  the  word  of  God,  but  have  renounced  the 
hidden  things  of  dishonesty — not  walking  in  craftiness,  nor 
handling  the  word  of  God  deceitfully."  (2nd  Cor.  ii,  17; 
iv,  2.)  If  the  Lord  designs  that  all  christians  shall  be 
agreed,  and  a  general  union  take  place,  He  will  effect  it 
upon  the  foundation  that  standeth  sure,  and  undoubtedly 
it  will  be  most  to  His  glory  and  the  prosperity  of  Zion;  and 
we  say  Lord,  hasten  the  time.  But  if  it  tarry,  we  must 
wait  for  it. 

Q.  4th.  Can  we  not  be  agreed  and  come  together  upon 
this:  Think  and  let  think? 

A.  Impossible;  for  there  is  no  agreement  or  union  in 
this  phrase  at  all.  For  instance,  one  may  say,  "I  think 
there  is  no  God,  angel  or  spirit."  "I  think,"  says  another, 
"there  are  ten  thousand  Gods."  Another;  "I  think  all 
mankind  will  be  saved."  Another;  "I  think  there  are  no 
future  rewards  or  punishments. ' '  Another;  "I  think  there  is 
no  resurrection  of  the  dead. ' '  Another;  "I  think  Mahomet  was 
greater  and  better  than  Jesus  Christ."  Another;  "I  think 
the  Pope  is  greater  than  Mohamet."  Another;  "I  think 
David  Durrow,  or  Ann  Lee,  is  greater  than  either."  Thus 
it  is  evident  that  "think  and  let  think"  will  admit  that 
Paganism,  Atheism,  Deism,  Universalism,  Mahometanism,' 
Roman  Catholicism,  and  Shakerism  all  stand  upon  an 
equal  footing  with  the  Christian  religion,  which  we  dare 
not  admit. 

Q.  5th.  But  leaving  all  these  as  heritics,  and  coming 
among  ourselves,  who  believe  that  Jesus  Christ  is  the  Son 
of  God,  and  that  the  Christian  religion  is  the  only  religion 
that  can  make  men  happy  here  or  hereafter,  we  contend 
that  we  can  come  together  on  this;  "to  think  and  let 
think." 

A.     In  confessing  that  Jesus  Christ    is   the  Son  of  God, 
we    do    acknowledge    four    important    things.      First,    that 
there  are  christians;  secondly,  that  there  are  certain  exam-! 
pies,  precepts  and    ordinances    in  the  Gospel;  thirdly,  that 
those  christians  should  strictly  adhere  to  them;  and  fourthly, ; 
that  if  they  do  not,   they  are  guilty  of  an   error  in  leaving 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  3 1 

undone  the  things  they  should  have  done.  It  is  not  a  sup- 
position— or  "I  think"  with  us — but  is  absolutely  reduced 
to  a  certainty,  and  we  know.  Therefore,  "think  and  let 
think' '  can  not  have  a  place  amongst  us.  It  is  time  it  was 
buried  forever,  for  it  not  only  admits  of  heresy,  folly  and 
sin,  but  will  do  away  the  commandments  of  God,  and  is 
not  able  to  justify  us  in  His  sight.  But  further,  we  know 
that  christians  are  saved  by  grace  through  faith,  and  that 
not  of  themselves,  it  is  the  gift  of  God.  (Eph.  ii,  8,  9.) 
We  think  all  men  have  light  and  power  sufficient  given 
them,  if  they  will  improve  it,  to  bring  them  to  Jesus  Christ. 
We  know  that  every  soul  that  receives  a  pardon  of  sin, 
through  the  atonii  g  merits  of  Christ,  shall  be  saved  with 
an  everlasting  salvation.  ( Isa.  xiv,  17;  John  x,  27,  28,  29; 
1st  Peter  i,  3,  4,  5.  )  We  think  the  child  of  God  may 
apostatize  and  be  forever  lost.  We  know  that  believers  are 
the  only  subjects  of  baptism.  (Matt,  xxviii.-ig;  Mark  xvi, 
16;  Acts  ii,  38,  41;  viii,  12;  ix,  18;  xvi,  15,  33;  xviii,  8.) 
We  think  penitents  and  infants  are  sutj^cts  of  baptism. 
We  know  immersion  is  the  only  mode  of  baptism.  (Matt. 
iii,  16;  John  iii,  23;  Acts  viii,  36,  38,  39;  Rom.  vi,  3,  4,  5; 
Col.  ii,  12.)  We  think  pouring  or  sprinkling  is  the  only 
mode  of  baptism,  but  rather  than  lose  a  member,  we  would 
immerse  him,  for  we  think  we  might  act  upon  his  faith. 
We  know  "whatsoever  is  not  of  faith  is  sin."  (Rom.  xiv, 
23.)  And  we  know  that  none  has  a  right  to  come  to  the 
communion  table  but  orderly,  regularly  baptized  believers. 
(Ex.  xii,  43:49;  Num.  xviii,  11;  Matt,  xxvi,  26-29;  J  Cor. 
v,  11;  x,  7,  14-21.)  We  think  all  may  come  to  the  table 
that  will. 

Thus  we  see  that  "think  and  let  think"  will  not  do  for  a 
foundation,  and  "know"  and  "think"  are  very  far  from 
being  agreed,  then  all  must  know,  and  all  comply,  and  all 
will  be  agreed.  Then  this  great  and  sweet  union  will  take 
place  upon  the  right  foundation. 

Q.  6th.  As  we  all  profess  to  believe  in  Jesus  Christ,  can 
we  not  be  agreed  by  laying  aside  all  our  non-essentials? 

A.      If  you  have  non-essentials,  you   are  at  liberty  to  lav 


32  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

them  aside.  We  humbly  request  you  to  do  so;  but  we 
have  not  any  non-essentials.  A  firm  belief  in  Jesus  Christ 
is  essential  to  salvation.  And  all  the  examples,  precepts 
and  ordinances  of  the  blessed  gospel  are  essential  to  the 
peace,  happiness,  love,  joy,  honor,  glory,  adorning,  beauti- 
fying, and  prosperity  of  the  church  of  Christ.  Therefore, 
we  cannot — we  dare  not  lay  them  aside. 

Q.  7th.  Have  we  not  as  good  a  right  to  our  opinion  and 
belief  as  you  have  for  yours? 

A.  There  is  as  great  a  necessity  for  you  to  believe  right 
as  for  us;  and  if  your  opinion  and  belief  is  really  congenial 
with  the  Scripture,  you  have  as  good  a  right,  and  we 
should  be  no  more  twain,  but  one.  But  if  it  is  not,  you 
have  not  as  good  a  right;  and  for  us  to  say  you  have,  would 
be  giving  up  the  point,  which  we  dare  not  do.  (Jude  i,  3.) 
And  between  us  we  should  thereby  make  the  plain  written 
word  as  an  old  enigma  put  forth,  and  everybody  left  to 
guess  at  the  meaning. 

Q.  8th.  Are  you  not  a  very  narrow-hearted  and  bigoted 
sect?  Do  you  not  assume  to  yourselves  infallibility,  and 
unchristian  all  other  denominations? 

A.  Our  hearts  and  the  doors  of  our  churches  are  as 
wide  as  the  door  of  mercy,  and  we  pity  those  whose  hearts 
and  doors  are  wider.  We  are  much  attached  to  the  com- 
mand of  God  and  our  sacred  profession.  We  are  not 
blindly  zealous,  but  by  the  light  of  Divine  truth  we  stick 
to  the  commands  to  a  punctilio,  and  find  rest  to  our  souls. 
And  if  we  are  condemned  for  doing  right,  so  was  our  Lord 
and  Master,  and  we  are  not  greater  than  He.  We  do  not 
assume  infallibility;  as  mortals  we  are  fallible,  but  the  God 
we  worship  and  obey  is  infallible.  This  is  the  old  way — 
this  is  the  good  and  right  way.  This  is  the  foundation  on 
which  christians  can  be  agreed.  Do  not  censure  us  for 
continuing  therein,  but  come,  O!  do  come,  and  walk  with 
us,  and  let  us  rejoice  together,  and  feel  "a  heavenly  union." 
We  do  not  unchristian  all  others,  but  do  believe  there  are 
many  precious  christians  of  other  denominations,  but  they 
are    undutiful — yet    we    love    them,   and  wish  them  to  do 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  33 

well.  Therefore,  we  are  waiting  with  open  doors,  hearts 
and  hands  to  receive  you.  God  commands  you — Jesus 
invites  you — we  are  looking  for  you — you  may  come — you 
can  come — you  ought  to  come — do  pray  come  and  let  us  be 
agreed  upon  this  precious  living  foundation-  Jesus  Christ, 
His  doctrine,  and  Holy  Gospel  ordinances.  This  is  the 
only  foundation  on  which  christians  can  be  sweetly  and 
lastingly  agreed.  Therefore,  we  again  say,  come.  "Be- 
hold, how  good  and  how. pleasant  it  is  for  brethren  to  dwell 
together  in  unity." 

Now  to  the  God  who  is  able  to  bring  and  establish  all 
christians  upon  this  foundation,  and  give  us  sweetest  union, 
be  honor  and  glory,  forever.      Amen. 

October  13th,  1820.     ,  Berryman  Hicks. 

domestic  missions. 

The  Broad  River  Baptist  Association  to  the 
Churches  in  Union: — Grace  be  unto  you,  and  peace  from 
God  our  Father,  and  the  Lord  Jesus  Christ.  We  give 
thanks  to  God,  dearly  beloved  brethren,  that  His  Divine 
Spirit  has  awakened  into  notice  among  you  a  subject  that, 
in  other  sections  of  the  country,  has  proved  so  fruitful  in 
advancing  the  cause  of  our  Redeemer's  Kingdom;  as  that 
upon  which,  by  resolution  of  last  Association,  we  are 
directed  to  write  you  this  letter  of  love;  i.  e.,  the  subject  of 
Domestic  Missions.  *  *  *  * 

That  good  may  be  expected  to  result  from  the  preaching 
of  the  gospel,  it  is  presumed  no  christian  will  pretend  to  deny; 
for  the  christian  mind  ever  places  too  high  an  estimate 
upon  salvation  of  lost  souls;  and  upon  that  assurance  given 
in  our  Holy  Scriptures,  where  it  is  declared  that  it  pleased 
God,  through  the  preaching  of  the  Gospel,  to  save  sinners, 
not  to  be  ready  to  confess  its  unequalled  advantages  to 
society  in  general,  and  dying  souls  in  particular;  yes,  ver- 
ily, the  glories  of  the  upper  world,  arrayed  in  it  a  radiance 
of  loveliness,  with  the  gloomy  abodes  of  the  lost,  surrounded 
with  all  their  horrors  and  gloom  have,  by  the  discoveries 
of  truth  through  this  medium,  made  too  strong  impressions 
upon  every  believing   heart  not  to   implant  therein  a  deep 


34  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

sense  of  its  great  worth  to  the  children  of  men.  It  is  need- 
less, therefore,  to  trouble  you  further  upon  our  first  division 
than  to  allude  to  it  as  occasion  may  require,  in  the  prosecu- 
tion of  our  labors. 

How  this  gospel  is  to  be  preached  to  accomplish  the 
greatest  amount  of  good,  comes  next  to  be  considered. 
Where  shall  we  find  directions  to  lead  our  minds  to  safe 
conclusions  in  this  important  investigation?  Upon  making 
this  inquiry  it  seems  to  us  that  all  minds,  and  all  eyes,  and 
all  hearts  ought  at  once  to  turn  to  and  be  guided  by  the 
great  Illuminator  of  the  world,  the  glorious  Son  of  Right- 
eousness, the  Word  of  God.  Yes,  dear  brethren,  there  %is 
our  sacred  directory  our  unerring  index,  that  stands  ever 
pointing  out  to  us  the  way  in  which  we  should  be  found 
traveling.  By  this  blessed  and  holy  standard  we  ought 
daily  to  try  ourselves,  both  in  spirit  and  practice,  regard- 
less of  the  opinion  of  men,  the  interest  of  the  world,  or  the 
traditions  and  errors  of  the  Fathers.  Thus  believing,  we 
proceed  to  invite  your  minds  "to  the  law  and  to  the  testi- 
mony"— if  you  will  allow  the  word  of  God  to  be  the  law  of 
Zion,  and  the  only  safe  rule,  of  the  christian  faith  and 
practice.  *  *  *  *  *  * 

We  have  here,  dear  brethren,  given  a  few  Scriptural 
quotations;  many  others  of  like  import  might  be  given  to 
guide  your  minds  to  safe  conclusions,  upon  the  subject  in 
question.  Herein  is  presented  the  Christian  model,  the 
Heavenly  directory,  the  great  polar  star,  that  is  always 
calculated,  when  seen,  to  bring  us  safe  to  the  haven  of 
truth,  although  for  a  time  clouds  of  prejudice  and  error 
may  have  concealed  from  view  its  leading  advantages  and 
glorious  directions.  And  now  we  ask,  are  not  the  views, 
doctrines  and  practices  therein  taught  and  inculcated,  mis- 
sionary, both  in  deed  and  spirit?  To  convince  you  of  this 
fact,  it  will  be  sufficient  here  to  notice  a  few  leading  truths, 
contained  in  this  descriptive  illustration,  characteristic  of 
missionary  proceedings.  First,  you  will  observe  that  the 
practice  of  our  dear  Saviour,  when  on  earth,  was  to  travel 
and  preach,  that  he  was  seen  thus  instructing  the  people  in 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  35 

the  ship,  in  the  temple,  in  the  woods,  in  the  people's 
houses,  private  and  public,  from  city  to  city,  and  from 
house  to  house,  and  to  preach  His  gospel  throughout  the 
Jewish  nation;  that  they  being  thus  instructed  left  all  their 
worldty  business — their  ships,  their  nets,  their  homes,  their 
wives  and  children — and  were  seen  at  times  attending  upon 
the  ministry  of  their  Lord  and  Master,  that  they  might 
learn  of  Him  His  doctrines  and  plan  of  life  and  salvation, 
so  that  they  would  be  able  to  teach  others  to  observe  what- 
soever he  had  told  them.  At  other  times  prosecuting  their 
journey,  by  His  immediate  appointment  through  the  coun- 
try, declaring  this  news  of  and  salvation  from  house  to 
house,  by  night  and  by  day,  throughout  the  whole  region 
round  about  Jerusalem.  Secondly,  that,  after  the  resurrection 
these  same  ministers,  with  their  successors,  were  directed 
to  go  into  all  the  world  and  to  preach  the  Gospel  to  every 
creature,  to  teach  all  nations,  &c;  and  that  in  obedience  to 
this  direction  they  went  forth  everywhere;  that  daily  in  the 
temple  and  in  even-  house  they  ceased  not  to  preach  Jesus 
Christ;  that  they  gave  themselves  continually  to  prayer 
and  ministry  of  the  word;  passing  through  all  quarters, 
preaching  the  Gospel,  exhorting  the  people  to  turn  from 
their  sins,  and  confirming  the  brethren  with  many  words. 
That  under  this  operation  the  Lord  blessed  their  labors 
abundantly,  as  you  will  see  by  reading  the  Acts  of  the 
Apostles,  where  thousands  upon  thousands  of  souls  are 
represented  as  believing  in  Christ,  and  gladly  accepting  the 
reigning  influence  of  the  laws  of  life  and  salvation,  in  their 
dark  and  benighted  minds.  You  will  please  notice  again, 
that  the  disciples  and  brethren  were  careful  in  their  church 
capacity  to  inquire  and  ascertain  where  the  preaching  of 
the  word  was  especially  needed;  that  they  were  frequently 
seen  sending  the  ministers,  chosen  and  chief  men,  such  as 
had  ability  and  fitness,  especially  to  meet  the  pending 
emergency  to  preach  the  Gospel,  teach  the  people,  confirm 
the  brethren,  dispel  error,  and  establish  the  laws  of  the 
King  of  Zion  in  the  hearts  of  the  people;  and  that  in  every 
instance  God  owned  and  blessed   their  labors   bv  the  imme- 


36  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

diate  overshadowing  of  His  mercy,  and  out-pouring  of  His 
grace  and  love  among  the  people  where  thejr  labored. 

With  this  light  thus  afforded  through  the  medium  of  our 
Holy  Scriptures,  so  forcibly  calculated  to  bring  your  minds 
to  rest  upon  truth  thus  clearly  exhibited,  we  might  here 
close  our  address  being  persuaded  of  their  superior  claims 
to  the  notice  of  all  men.  Nevertheless,  we  deem  it  expe- 
dient, in  confirmation  of  what  we  have  above  declared,  to 
lay  before  you  a  few  facts  connected  with  the  history  and 
practice  of  the  church  from  the  time  of  the  Apostles  up  to 
the  present  moment.  This  we  cannot  do  in  detail  as  our 
limits  are  too  much  confined.  Eusebius,  one  of  the  great 
writers  of  the  third  and  fourth  centuries,  in  giving  the 
history  of  the  proceedings  of  the  church  up  to  this  time, 
bears  direct  testimony  to  the  blessedness  of  this  sacred  prac- 
tice. In  speaking  of  the  success  of  the  missionaries,  in 
connection  with  the  pastors  under  the  name  of  evangelists, 
says  that  under  a  celestial  influence  and  this  co-operation, 
the  doctrine  of  the  Saviour— like  the  rays  of  the  sun — 
quickly  irradiated  the  whole  world;  that  presently  the 
sound  of  these  inspired  evangelists  and  apostles  had  gone 
throughout  every  city  and  village,  like  a  replenished  barn 
floor,  churches  were  rapidly  formed,  abounding  and  filled 
with  members  from  every  people;  and  that  in  this  the 
scriptures  were  fulfilled  that  said,  "a  nation  should  be  born 
in  one  day."  The  learned  Doctor  Mosheim,  in  his  Eccle- 
siastical History,  speaking  of  the  favorable  events  con- 
nected with  the  procedure  of  the  church  in  almost  every 
century,  leaves  ample  testimony  of  the  great  results  of  mis- 
sionary labors,  representing  that  thereby  great  numbers  were 
brought  to  the  light  of  the  Gospel  in  almost  every  nation. 

We  observe,  in  the  next  place,  that  when  the  Saviour 
sent  His  ministers  to  preach  the  Gospel  to  a  dying  world 
of  sinners,  He  did  not  leave  them  ( nor  any  other  person 
wishing  to  know  the  truth)  in  the  dark,  as  to  how  their 
temporal  wants  and  needs  were  to  be  supplied;  for  in  the 
foregoing  Scriptural  quotations  this  subject  is  clearly  set 
forth,  for  you  will    perceive    there    that    in  the   very    first 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  37 

dawning  of  the  day  of  grace  the  Saviour  in  his  practice  and 
in  His  appointment,  was  careful  upon  this  very  point — so 
as  to  give  information  that  while  His  ministers  were  per- 
forming their  laborious  duties  with  deep  anxiety  of  soul, 
He,  the  King  of  Zion,  declared  that  they  had  a  right  to 
their  reasonable  support  among  the  brethren  and  people; 
that  they  need  not  be  careful  about  gold  nor  silver,  nor 
brass  nor  scrip,  nor  clothes,  nor  provide  themselves  where- 
with, for  the  laborer  was  worthy  of  his  meat— was  worthy 
of  his  hire — meaning  clearly,  that  their  needs  as  to  gold, 
silver,  &c,  should  and  ought  to  be  supplied  by  the  people; 
and  declaring  at  the  same  time  most  emphatically  that  what- 
ever was  done  to  them  should  be  taken  as  done  to  Himself, 
and  particularly  noticing  that  it  should  be  more  tolerable 
for  Sodom  and  Gomorrah,  in  the  day  of  judgment,  than  for 
such  as  refused  to  receive  the  minister  with  his  offers  of 
mercy,  and  to  obey  the  directions  given  in  this  sacred  Law 
of  His  Divine  Kingdom.  In  support  of  this  ordinance  of 
the  blessed  Saviour,  the  Holy  Spirit  instructed  that  eminent 
Apostle  Paul  to  say  to  the  church,  that  they  that  are  taught 
in  the  Word,  ought  to  communicate  unto  them  that  teach- 
eth  in  all  good  things,  (see  Gal.  vi,  6;)  as.  also,  in  i  Cor. 
9th  chap.,  where  he  says:  "Have  we  not  power  to  eat  and 
drink?  Have  we  not  power  to  lead  about  a  wife  or  sister? 
Who  goeth  a  warfare  at  any  time  at  his  own  charges?  Who 
planteth  a  vineyard  and  eateth  not  of  the  fruit  thereof;  or 
who  feedeth  a  flock  and  eateth  not  of  the  milk  of  the 
flock?"  Say  I  these  things  as  a  man  or  saith  the  law  the 
same  also,  for  it  is  written  in  the  law  of  Moses,  "Thou 
shalt  not  muzzle  the  mouth  of  the  ox  that  treadeth  out  the 
corn."  Doth  God  take  care  for  oxen,  or  saith  it  altogether 
for  our  sakes?  For  our  sakes,  no  doubt,  that  he  that 
ploweth  should  plow  in  hope,  and  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope.  If  we  have  sown  unto  you 
spiritual  things,  is  it  a  great  thing  that  we  shall  reap  your 
carnal  things?  Do  you  not  know  that  they  who  minister 
about  Holy  things,  live  of  the  things  of  the  temple,  and 
they  which  wait  at    the  altar  are    partakers  with  the  altar? 


3S  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Even  so  hath  the  Lord  ordained  that  they  who  preach  the 
Gospel,  should  live  of  the  Gospel. 

May  the  Lord  give  you  understanding  in  all  things,  and 
hearts  to  do  His  will,  and  prosper  you  most  abundantly  in 
the  Spirit  and  love  of  the  Gospel  of  peace,  for  the  good  of 
souls,  and  the  sake  of  our  blessed  and  Divine  Redeemer. 

October  19th,  1845.  Wade  Hill. 


CHAPTER  II. 

The  King's  Mountain   Association. 

The  King's  Mountain  Association  was  formed  in  1851  *of 
thirteen  churches  dismissed  from  the  Broad  River  Asso- 
ciation. None  of  these  churches  were  in  the  South  Fork 
territory,  yet  the  Association  considered  the  "destitution" 
of  this  section  and  endeavored  to  occupy  it. 

In  1853  the  Association  resolved,  "That  this  Association 
appoint  two  ministers  to  labor,  each  one  month  or  more,  in 
the  destitute  section  of  country  northeast  of  this  Associa- 
tion, extending  as  far  as  the  Catawba  River,  and  that  they 
be  paid  the  sum  of  twenty  dollars  per  month  by  the  Asso- 
ciation." Elders  Dove  Pannell  and  Josiah  Suttle  were  ap- 
pointed missionaries. 

1854.  Long  Creek  church  from  the  Broad  River  Asso- 
ciation, joined  this  Association.  The  missionaries  to  the 
"Catawba  Valley"  were  continued. 

1855.  Olivet  church,  from  the  Catawba  River  Associa- 
tion, and  Lebanon,  a  church  organized  by  the  missionaries, 
were  received. 

LEBANON. 

Lebanon,  in  Catawba  county,  at  the  Little,  or  Anderson, 
Mountain,  is  on  the  "State  Road,"  twelve  miles  from  Lin- 
colnton  and  about  the  same  from  Newton.  The  "State 
Road"  was  located  by  order  of  the  Provincial  Legislature 
in  1762,  and  led  from  Salisbury  via  Beattie's  Ford  and  the 
present  sites  of  Denver,   Maiden,  and  Keeversville,  to  Mor- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  39 

gan-town.  The  house  has  always  been  a  "union"  building 
and  the  church  has  never  exerted  much  inflnenee  as  a  Bap- 
tist church,  but  has  nearly  always  been  a  missionary  point, 
without  preaching,  unless  aided  by  the  Association. 

Lebanon  was  first  an  arm  of  Olivet  and  Wade  Hill  was 
among  the  first  preachers.  It  attained  a  membership  of 
sixty-four  in  1869.  It  was  supplied  by  Jeptha  Clark,  G.  J. 
Wilkie,  L.  M.  Berry,  Logan,  Cansler  and  other  mission- 
aries. 

When  Macedonia  was  organized  in  1S70,  the  clerk, 
deacons  and  many  of  the  members  united  with  it.  Leba- 
non never  reported  again  to  the  Catawba  River  Association, 
although  the  missionary  visited  them  in  1873-4.  He,  by 
direction  of  the  Executive  Committee,  advised  them  to 
disband  but  the  few  sisters  who  still  held  membership  here 
refused  to  do  so. 

The  tract  of  land  on  which  the  house  stands  was  first 
given  to  the  Lutherans  and  a  church  built.  Before  this 
church  became  unfit  for  use,  the  Methodist  and  Baptists 
began  to  preach  here  and  repaired  the  house.  Since  then 
it  has  been  a  "free"  meeting  house. 

ORE  BANK  CHURCH. 

There  was  a  "free"  church  at  the  Ore  Bank  in  which 
the  Baptist  preached  from  its  erection,  about  1834  or  35, 
until  it  became  unfit  for  use,  about  i860. 

Clark,  Bandy,  Kirksey,  Hill,  Logan,  Suttle,  Cansler, 
Pannell,  and  perhaps  other  Baptist  ministers,  preached  here 
and  at  Lebanon. 

This  year  a  Missionary  Board  was  appointed  to  manage 
the  work.  Elder  Ransom  P.  Logan  was  appointed  mission- 
ary and  the  churches  requested  to  send  up  contributions  to 
the  next  session  to  defray  the  expenses  of  the  Mission  to 
the  Catawba  Valley. 

1856.  Thessalouici,  from  the  Catawba  River  Association, 
united  with  the  Association.  Elder  Logan  was  appointed 
missionary,  and  Thessalonica,  Lebanon  and  Corinth  as- 
signed him  as  a  field. 

1858.     The  Association  met  with  Olivet  church. 


40  HISTORY  OP  SOUTH  FORK  ASSOCIATION. 

1859.     Lincolnton,  a  new  church,  was  received. 

LINCOLNTON   CHURCH. 

From  1772  to  1776  Patrick  Moore,  of  South  Carolina, 
preached  regularly  in  the  neighborhood  of  Mt.  Zion  church 
(King's  Mountain  Association)  some  twelve  miles  west  of 
Lincolnton,  towards  Shelby,  and  at  other  places  in  this 
region. 

A  very  profane  man  named  Wacaser  professed  conversion 
at  one  of  Moore's  meetings,  but  afterwards  went  back  to  his 
profanity.  On  his  next  appointment,  Moore  preached  five 
hours  endeavoring  to  "restore"  Wacaser.  All  the  congre- 
gation gradually  left,  Wacaser  being  the  last  to  go.  As  he 
arose  to  leave,  he  remarked  "Brother  Moore,  when  you 
are  through,  lock  the  door  and  put  the  key  above  it."  Some 
of  Wacaser' s  descendants  are  now  members  of  Mt.  Zion 
church. 

Hugh  Quin  preached  at  Thessalonica,  Mt.  Ruhama, 
Lincolnton  and  other  points  from  1825  to  his  removal  to 
Georgia  in  1S35.  The  latter  part  of  his  time  he  lived  about 
one  and  a  half  miles  from  Lincolnton.  He  is  probably  the 
first  Baptist  to  preach  regularly  at  Lincolnton.  The  "Wan- 
dering Pilgrim,"  J.  Alonzo  Webb,  next  preached  here, 
1850-51.  Then  came  Wade  Hill,  as  missionary  of  the 
King's  Mountain  Association.  L.  M.  Berry  came  in  1858. 
May  28th,  1859,  he  organized  the  church  with  the  following 
members:  L.  M.  Berry,  John  Killian,  Martha  Berry,  Cath- 
arine Johnson,  Frances  Cansler,  Rhoda  J.  Crawford,  Maria 
Parker,  E.  N.  Shuford,  Frances  Courtney,  Nancy  Craw- 
ford and  nine  colored  members.  The  organizing  presby- 
tery was  Elders  Wade  Hill,  P.   Nicholson  and  L-  M.  Berry. 

Berry  continued  as  pastor  until  1867,  when  he  removed  to 
Missouri. 

Elder  Wade  Hill  was  pastor  in  1869  and  '70,  and 
preached  in  the  lower  room  of  the  Masonic  Hall. 

1867.  Elder  J.  K.  Howell,  Missionary  of  North  Caroli- 
na Baptist  State  Convention,  preached. 

1 87 1.  Elder  N.  B.  Cobb  came  as  pastor,  lived  in  the 
town,  reorganized  the  church.      He  procured   permission  to 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  4 1 

use  the  Lutheran  German  Reformed  Church  house,  known 
as  the  "white  church"  and  probably  the  first  church  built 
in  Lincolntou.  It  stood  where  the  new  Lutheran  church 
is.  The  seats  were  remodelled  to  make  them  more  com- 
fortable.    He  left  in  1873. 

The  lot  for  the  church  was  purchased  during  his  pasto- 
rate. Then  there  was  no  regular  preaching  until  after  the 
formation  of  the  South  Fork  Association. 

Mrs.  Caroline  E.  Brevard  lived  here  from  1865  to  1870 
and  was  the  most  usefid  member.  She  was  succeeded  by 
Mrs.  Amanda  Finch,  formerly  of  Petersburg,  Va.,  who 
removed  to  the  vicinity  of  Lincolnton  during  the  war,  and 
to  the  town  in  1S68,  and  is  still  actively  engaged  in  the 
Master's  work.  In  the  days  of  its  weakness  this  sister 
looked  after  the  interest  of  the  church  and  the  preacher. 

Elders  Rollins  and  Suttle  were  the  missionaries. 

1861.  The  Association  met  with  Lincolnton  church. 
Bethel,  a  new  church  in  Iredell  county,  near  the  Catawba 
River,  was  received.  The  King's  Mountain  had  extended 
entirely  across  the  territory  of  the  Catawba  River  Associa- 
tion and  organized  a  church  beyond  the  river. 

1862.  Elders  Lewis  McCurry  and  L.  M.  Berry,  the  mis- 
sionaries, reported  the  prospect  as  encouraging  and  that  the 
mission  should  be  continued. 

1863.  Long  Creek  was  dismissed  to  the  Catawba  River 
Association. 

L.  M.  Berry  continued  as  missionary  until  1867. 

1867.  The  Association  met  with  Thessalonica. 

1868.  -  Delegates  were  appointed  to  the  North  Carolina 
Baptist  State  Convention. 

1 87 1.     The  Association  met  with  Bethel. 

1877.     The  church  at  Gastonia  was  received. 

1880.  Dallas,  a  new  church,  and  Dong  Creek,  revived, 
were  received. 

1882.     Leonard's  Fork  wTas  received. 

1893.  Gastonia  and  Dallas  dismissed  to  the  South  Fork 
Association. 


42  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

1897.  Leonard's  Fork  dismissed  to  the  South  Fork  As- 
sociation. 

The  missionaries  of  the  King's  Mountain  Association 
seem  to  have  confined  themselves,  with  little  exception,  to 
the  territory  north  of  the  old  stage  road  from  Iyincolnton  via 
Beattie's  Ford. 


CHAPTER  III. 

Catawba  River  Association,  1827-1878. 

The  Catawba  River  Association  was  organized  November 
16th,  1827. 

CONSTITUTION. 

i.  This  Association  shall  be  called  "  The  Catawba  River 
Baptist  Association. ' ' 

2.  The  grand  object  of  this  Association  shall  be  the  glo- 
ry of  God  and  the  salvation  of  sinners. 

3.  This  Association  ought  not  to  have,  and  shall  not 
have,  any  power  to  legislate;  but  may  frame  rules  and  de- 
vise plans,  as  an  advisQry  council,  for  the  faithful  adminis- 

.  tration  of  the  law  of  Christ. 

4.  This  Association  shall  be  composed  of  delegates  chos- 
en by  the  churches,  and  recommended  by  letters  from  their 
respective  churches. 

5.  The  officers  of  this  Association  shall  be  a  Moderator 
and  Clerk  who  shall  be  elected  annually  by  ballot — a  major- 
it}'  of  votes  required  to  elect. 

6.  No  person  shall  be  eligible  to  office  who  is  not  a 
member  of  this  body. 

7.  It  shall  be  the  duty  of  the  Moderator  to  preside  in  all 
meetings  for  business,  and  the  Clerk  shall  be  required  to 
keep  or  make  a  faithful  record  of  all  the  transactions  of  the 
Association,  and  may  act  as  Treasurer  at  the  request  of  the 
Association. 

8.  Newlv  constituted  churches  raav  be  received  as  con- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  43 

stituent  members  of  this  body  upon  giving  satisfactory  evi- 
dence of  their  orthodoxy  in  faith  and  practice. 

9.  This  Constitution  may  be  changed,  or  amended,  at 
any  time  by  two-thirds  of  the  members  concurring. 

10.  Each  church  shall  be  entitled  to  three  delegates, 
who  has  fifty  members  and  under,  one  more  delegate  for 
each  twenty-five  members  over  fifty. 

The  following  churches  composed  it: — Ebenezer,  Bill's 
Creek,  Head  of  Broad  River,  Mountain  Creek,  and  Big 
Spring,  Rutherford  county;  Mt.  Ruhama,  Lincoln  (Cataw- 
ba) county;  Silver  Creek,  Burke  county;  New  Bethany, 
Iredell  county,  from  the  Broad  River  Association;  Head  of 
Yadkin,  King's  Creek,  Globe  and  Lower  Creek  and  Union, 
in  Caldwell  (then  Burke)  county,  from  the  Yadkin  Asso- 
ciation. 

Elder  E.  A.  Poe  is  mistaken  in  his  history  of  the  Cataw- 
ba River  Association  (1867)  in  stating  that  all  these 
churches  came  from  the  Broad  River  Association. 

Smyrna  and  North  Catawba,  both  in  Burke  County, 
united  with  the  Association  next  year. 

It  will  be  noted  that  all  the  Broad  River  churches,  except 
Smyrna,  which  was  six  miles  distant,  were  on  the  southern 
side  of  the  Catawba  river,  or  within  one  mile  of  the  river 
(New  Bethany  and  North  Catawba),  showing  that,  with 
one  exception,  the  river  had  been  observed  as  the  boundary 
of  the  Broad  River  Association. 

The  membership  of  the  churches  composing  the  Associa- 
tion amounted  to  482. 

At  the  first  session,  resolutions  were  adopted  recommend- 
ing religious  services  in  the  churches  on  Christmas  and  the 
Fourth  of  July,  and  appointing  the  first  Thursday  in 
August  (the  day  of  the  State  election)  "a  day  of  humilia- 
tion, fasting  and  prayer  for  the  interposition  of  the  Holy 
Spirit  in  stilling  the  party  rage  that  appears  to  abound  res- 
pecting the  presidential  election." 

This  was  the  John  Quincy  Adams  and  Andrew  Jackson 
campaign.     The  Fourth  of  July  and  Christmas  were  gener- 


44  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

ally  seasons  of  drunkenness  and  debauchery.  This  effort 
was  to  employ  the  time  in  better  behavior. 

Mt.  Ruhama  is  the  only  church  located  in  South  Fork 
territory.  We  are,  therefore,  only  concerned  with  its  history. 

In  1827,  Mt.  Ruhama  established  an  "arm"  where  Thes- 
salonica  church  is  located.  In  1829,  a  church  was  organiz- 
ed which  united  with  the  Association  in  1830;  membership, 
10;  Henry  Rhodes  and  J.  Wacaser,  delegates.  It  is  on  the 
road  leading  from  Newton  to  Shelby,  about  nine  miles  from 
Newton . 

1830.  The  Association  met  with  Mt.  Ruhama.  Sharon 
church  with  21  members  was  received;  Elders  D.  L,.  Farr, 
John  Lowe  and  Bro.  E.  Abernethy,  delegates. 

SHARON. 

Sharon  was  located  where  Iron  Station  is  now.  The  Sta- 
tion was  first  called  "Sharon,"  but  was  changed,  after  the 
War,  to  Iron  on  account  of  the  "iron  works"  near  by.  The 
house  was  of  logs  and  of  about  20  by  24  feet  dimensions,  with 
a  small,  high  pulpit.  It  stood  where  the  old  store  of  Rendle- 
man  &  Smith  now  stands.  It  was  pulled  down  about  1880, 
when  this  store,  which  had  formerly  been  the  depot,  was 
removed  to  its  location.  The  graveyard  was  between  the 
church  and  J.  C.  Dellinger's  residence,  but  all  traces  of  the 
stones  marking  the  graves  have  disappeared.  "Tents"  were 
built  and  campmeetings  held  here  several  years. 

Sharon  reported  22  baptisms  in  1831,  and  a  membership 
of  50.  This  was  its  highest  figure,  the  membership  rarely 
exceeding  25.  It  continued  to  report  to  the  Association 
until  1 84 1.  During  this  time  it  reported  57  baptisms.  It 
was  served  as  pastor  by  D.  L.  Farr,  John  Lowe,  Jeptha 
Clark,  Alex.  Abernethy  and  others.  Randolph  Barnett 
appears  as  a  delegate  in  1833-4. 

ELDER  JOHN  LOWE.  e 

Elder  John  Lowe  first  appears  as  a  delegate  from  Mt. 
Ruhama  in  1829.  In  1830,  he  was  a  delegate  from  Sharon, 
also  in  183 1-2.  He  then  resided  about  a  mile  west  of  Iron 
Station,  about  where  Mr.  William  Troutman  lives.  In  1833, 
he  removed  to  Mecklenburg  county,  in  the  vicinity  of  Hun- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  45 

tersville,  and  appears  as  a  delegate  from  Rocky  River  in 
1833-4-5-6.  He  died  in  1836.  Mrs.  James  Mullen  and 
Aaron  Lowe,  of  this  county,  are  his  children.  His  father 
gave  the  land  on  which  Sharon  was  built.  He  was  respect- 
ed as  a  man  of  integrity  and  served  the  Master  with  faith- 
fulness. He  had  been  pastor  at  Sharon,  Long  Creek, 
Hebron  and  Rocky  River  churches. 

DAVID  D.   DERR. 

On  the  roll  of  delegates  to  the  Catawba  River  Associa- 
tion, as  compiled  by  Rev.  E.  A.  Poe  in  1867,  from  1828-35 
occurs  D.  L.  Farr.  Brother  Derr  (pronounced  Darr), 
being  a  Dutchman,  was  called  "  Tavey  Tarr. "  "  Tarr  " 
was  the  accepted  pronunciation  until  after  the  war.  Brother 
Derr  was  a  brother  of  Valentine  Derr,  (Felty  Tarr,)  known 
to  our  older  citizens,  and  was  reared  near  Stanley  Creek. 
The  clerk,  or  the  printer,  changed  "Tarr"  to  "Farr." 
He  first  appears  as  delegate  from  Mt.  Ruhama,  1828-9; 
afterwards  from  Sharon,  1830-35;  was  one  of  the  presbytery 
that  organized  Olivet.  He  moved  to  Alabama  about  1836. 
He  and  Elder  John  Lowe  seem  to  have  been  associated  in 
their  work  while  in  the  Catawba  River  Association. 

ROCKY  RIVER    CHURCH. 

1832.  Rocky  River  church,  Mecklenburg  county,  united 
with  the  Association.  It  was  located  three  miles  from 
Huntersville's  present  site.  Adam  Torrence  and  Job  Cash- 
ion,  delegates.  Membership,  26.  It  continued  a  member 
until  1850,  when  it  was  dissolved  by  a  presbytery  sent  by 
the  Association.  It  had  not  been  represented  since  1841. 
Elder  John  Lowe  seems  to  have  been  its  pastor,  and  was 
delegate  to  the  Association,  1833-4-5-6.  It  only  reported 
seven  baptisms  during  its  existence.* 

OLIVET. 

1833.  Olivet  church  was  received.  It  was  constituted 
August  17th,  1833.      Presbytery: — S.  McReary.  from  Hope- 

*N.  B.  This  church  was  not  in  the  South  Fork  hounds,  hut  I  have 
recorded  it.  as  there  were  so  few  churches  in  Mecklenburg,  for  the  use 
of  future  historians  of  Mecklenburg  churches. 


46  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

well,  S.  C;  Hugh  Ouinn,  Thessalonica;  Wm.  Richards, 
New  Bethany;  D.  L.  Farr  and  John  Lowe,  Sharon.  It  was 
in  Lincoln  (now  Catawba)  county,  about  a  mile  from  Sher- 
rill's  Ford,  on  the  Catawba  river,  on  the  lands  of  Josephus 
Turner,  near  where  Cornwallis  camped  in  the  Revolution- 
ary War.  It  was  a  log  house  of  good  size,  and  stood  until 
the  church  was  removed  to  its  present  site  in  1888.  Mem- 
bership, 17;  David  Setzer,  delegate.  Hugh  Ouinn,  Paul 
Phifer  and  others  had  preached  at  Smyrna,  which  was  then 
a  "free  meeting-house"  (now  a  German  Reformed),  and  at 
residences  in  the  neighborhood  of  where  the  church  was  built. 
An  arm  of  Mt.  Ruhama  was  established  here.  Hugh 
Quinn  was  the  first  pastor.  He  was  succeeded  by  Paul 
Phifer.  Elder  Wade  Hill,  at  that  time  missionary  of  the 
Missionary  Society  of  the  Broad  River  Association,  was 
pastor  from  1S47  to  1S51;  A.  J.  Cansler,  1852-53;  R.  P. 
Logan,    missionary  of    the    King's    Mountain    Association, 

I854-57- 

In  1854,  Olivet  joined  the  King's  Mountain  Association. 
Isaac  Oxford  was  pastor,  1857-8;  L.  M.  Berry,  1859-67. 
He  organized  Bethel  church  in  Iredell  county,  and  thereby 
withdrew  nearly  every  one  of  the  members  of  Olivet  who 
were  financially  able  to  contribute  to  its  support  and  it  never 
rallied  from  the  loss  before  the  discontinuance  of  sendees. 
E.  Allison  was  pastor  1868;  J.  K.  Howell  from  1869  until 
sendees  were  discontinued. 

Lebanon  and  Providence  were  "arms"  of  Olivet  before 
they  were  constituted  churches. 

Among  the  earliest  members  were  David  Setzer,  David 
Fisher,  William  Litton,  John  and  James  Clarke,  and  James 
Bynum,  with  their  wives. 

I  am  indebted  for  valuable  aid  in  preparing  this  sketch  to 
Brother  J.  Brown. 

1834.  The  Association  met  with  Thessalonica.  It  was 
eleven  miles  from  Newton,  on  the  Shelby  road,  about  200 
yards  from  where  Zion,  M.  E. ,  church  is  now  located. 

Union,  (Mountain  Meeting  House,  )  in  Lincoln,  joined  by 
letter  from  the   Broad  River  Association;   membership,    20; 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  47 

Elders  Alexander  Abernethy  and  Ransom  P.  Cloud,   dele- 
gates. 

Sharon  church  "sent  up"  a  query: — "Is  it  consistent 
with  the  rules  of  the  Baptist  Church  for  one  of  her  regular- 
ly ordained  ministers  to  fill  the  office  of  sheriff?"  Answer: 
— "We  are  only  an  advisory  council  and  have  no  right  to 
dictate  to  our  brethren  what  shall  be  their  vocation.  We 
would  advise  them  not  to  entangle  themselves  more  than 
they  can  possibly  help." 

HUGH  QUINN. 

Hugh  Quinn  was  a  member  of  Buffalo  church,  York 
county,  S.  C.  He  appears  as  a  lay  delegate  to  the  Associa- 
tion in  1820,  and  as  a  minister  in  1823;  was  clerk  in  1827. 
He  appears  as  a  delegate  from  Mt.  Ruhama,  in  the  Catawba 
River  Association,  in  1828-9-30,  and  from  Thessalonica  in 
1 83 1 -4.  He  preached  the  introductory  sermon  in  183 1-2 
and  1834;  was  moderator  in  1834.  He  followed  Hosea  Hol- 
combe  and  Humphrey  Posey  as  a  pioneer  preacher  in  east- 
ern Catawba  and  Lincoln  counties,  and  was  one  of  the  most 
useful  missionaries.  He  emigrated  to  Georgia  in  1834. 
The  Association  granted  him  letters  of  recommendation. 
He  lived,  while  within  our  bounds,  one  and  a  half  miles 
west  of  Lincolnton.  Logan  (Sketches  of  Broad  River  Asso- 
ciation) places  him  at  Ellis'  (formerly  Quinn's)  Ferry  on 
Broad  river  in  Cleveland  county,  prior  to  this. 

MACEDONIA. 

1835.  Macedonia  church,  Lincoln  county,  was  received. 
Membership,  25;  B.  T.  Kirby  and  Randolph  Barnett,  dele- 
gates. The  church  house  was  known  as  "Sign  Board 
Church,"  was  on  the  stage  road  from  Lincolnton  to 
Beattie's  Ford,  about  a  mile  west  of  Vesuvius  Furnace, 
nine  and  a  quarter  miles  from  Lincolnton.  The  "sign 
board"  on  the  pine  tree  indicating  this  distance,  gave  rise 
to  the  name.  It  was  where  the  road  turns  off  that  leads, 
via  Mullen's  Store,  to  the  Ore  Bank. 

Randolph  Barnett,  who  formerly  belonged  to  Sharon, 
joined  Macedonia  at  its  organization.     The  Baptist  preach- 


48  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

ers  passing  through  the  country  frequently  preached  at  his 
residence.  He  was  by  trade  a  moulder,  or  ' '  potter, ' '  and 
worked  for  Gen.  Joseph  Graham  at  Vesuvius  Furnace. 
Gen.  Graham  was  an  elder  in  the  Presbyterian  church.  He 
was  fond  of  Barnett  and  had  confidence  in  him  as  a  man 
and  a  christian.  He  gave  Barnett  a  deed  for  an  acre  of 
land  near  where  Sign  Board  was,  on  which  to  build  a  church 
house.  The  deed  was  never  recorded,  but  was  supposed  to 
have  been  carried  to  Missouri  by  one  of  the  members  and 
was  lost.  Barnett  and  his  associates  built  the  wall  of  a 
good  log  house  on  the  tract.  Gen.  Graham  died  soon  after 
this,  and,  there  being  no  deed,  the  land  was  lost  to  the 
parties.  It  came,  some  years  after  this,  into  the  posses- 
sion of  Mr.  Killian  and  the  logs  were  used  to  build  his 
barn. 

Macedonia  joined  with  the  Methodists  and  built  "Sign 
Board  Meeting  House,"  which  was  called  Union. 

Macedonia  continued  a  member  of  the  Association  until 
1852,  when  it  was  dissolved  by  a  presbytery  appointed  by 
the  Association,  who  found  its  pastor,  "  B.  T.  Kirby  in 
disorder  and  dissolved  the  church." 

B.    T.   KIRBY. 

Kirby  was  ordained  by  Bethesda  church,  Broad  River 
Association,  in  1831.  He  served.  L,ong  Creek  as  pastor 
until  1835,  when  "evil  reports"  wtre  circulated  concerning 
him.  He  seems  to  have  moved  about  this  time  to  Mace- 
donia. He  became  very  intemperate,  frequently  appearing 
at  church  intoxicated  and  on  one  occasion  bantered  Jeptha 
Clark  for  a  fight.  His  conduct  led  to  the  action  of  the 
Association. 

During  the  existence  of  the  church  there  were  36 
baptisms. 

The  Methodists,  in  1876,  moved  the  house  to  Lowe's 
church,  which  stood  where  Marvin  is  now,  about  one  mile 
from  Kidsville.  When  the  new  house  was  built,  the  old 
one  was  sold  and  is  now  a  barn  on  Mrs.    Paine 's  plantation. 

The  objects  of  the  Baptist   State  Convention  were  called 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  49 

to  the  attention  of  the  Association  by  Elder  James  Thomas. 
Action  on  the  subject  was  left  to  the  individual  churches. 

1836.  At  the  request  of  Macedonia  a  presbytery  was 
appointed  to  examine  and  ordain  Jeptha  Clark.  Jeptha 
Clark  was  an  active  minister  for  more  than  forty  years. 
He  died  1872.  His  education  was  very  limited  and  his 
gifts  meagre.  He  was  a  poor  preacher.  His  character  was 
above  reproach;  all  had  confidence  in  his  integrity.  To  the 
best  of  his  ability  he  served  the  Master.  He  preached  at 
Macedonia,  Mt.  Ruhania,  Thessaloniea,  Lebanon,  Olivet, 
New  Bethany,  and  in  fact,  at  almost  every  church  in  eastern 
Lincoln  and  Catawba  in  his  day. 

Elder  John  Culpepper,  the  celebrated  preacher  and  con- 
gressman, attended  this  session. 

1837.  The  Association  advised  Silver  Creek  church  and 
all  other  churches  in  her  bounds,  destitute  of  preaching,  to 
call  upon  whatever  minister  they  preferred  and  to  compen- 
sate him  for  his  labor. 

1840.  Met  with  Olivet.  A  circular  letter  opposing 
"feet  washing"  as  a  church  ordinance,  was  rejected  by  a 
vote  of  27  to  21.  This  service  continued  in  some  of  the 
churches  for  some  years  after  this.  The  last  time  I  have 
found  it  definitely  ordeied  was  at  Mt.  Ruhama  in  1854. 

1841.  Met  with  Union,  in  Lincoln,  (Mountain  Meeting 
House),  but  no  delegates  are  recorded  in  Poe's  History 
from  this  church.  It  had  been  organized  by  Hosea  Hol- 
combe  in  18 15.  Alexander  Abernethy  succeeded  him  as 
pastor  and  served  as  such  for  fifty  years.  He  was  the  only 
delegate,  with  one  or  two  exceptions,  that  ever  represented 
it  in  an  Association.  I  have  no  data  as  to  its  history  while 
a  member  of  the  Broad  River  Association.  There  were 
only  four  baptisms  in  seven  years.  Alexander  Abernethy, 
Miles  Abernethy,  David  Baker,  Richard,  John  and  Middle- 
ton  Rockett,  and  their  families,  were  among  its  members. 
The  membership  was  about  twenty.  * 

About  this  time,  the  place  of  meeting  was  changed  six  or 
eight  miles,  to  near  Alexander  Abernethy \s  residence,  in 
Burke  count}7,    and  the  church  appears  in  the  1843  minutes 


50  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

as  Union  in  Burke.  This  has  caused  it  to  be  mistaken  for 
Union  in  Burke,  one  of  the  constituting  churches  of  the 
Association,  which  still  exists  as  a  member  of  the  Caldwell 
county  Association,  which  holds  its  session  this  year  (1900) 
with  it,  Caldwell  having  been  formed  in  1841  partly  from 
Burke  county. 

Macedonia  sent  a  query: — "Would  it  not  be  necessary  for 
the  Catawba  River  Association  to  have  an  established 
Hymn  Book?"     Answer: — "We  think  not." 

1843.  Elder  N.  A.  Purefoy  attended  this  session  as  a 
visiting  minister. 

1845.  New  Bethany  church  requested  a  presbytery  to 
examine  and  ordain  R.  H.  Carskadon. 

1846.  The  presbytery  reported  that  they  had  not 
attended,  as  they  had  noticed  that  the  church  had  called 
Elder  W.  Garner  and  he  had  ordained  Carskadon.  There 
was  discussion  of  this  "irregular  ordination."  New 
Bethany  expressed  a  willingness  to  submit  to  the  opinion  of 
the  Association.  After  advising  New  Bethany  and  all 
other  churches  to  be  guarded  against  disorderly  ordinations, 
and  expressing  their  special  disapprobation  of  the  action  of 
said  church,  the  matter  was  dismissed.  This  man  is 
published  in  the  minutes  of  1849  as  a  deposed  minister  and 
excluded  member. 

1847.  Met  with  Mt.  Ruhama. 

1848.  The  messengers  from  French  Broad  Association 
rejected,  because  it  corresponded  with  Big  Ivy,  a  "Free 
Will"  Association. 

Request  from  Mt.  Ruhama:— Answer: — "Advised  them 
to  call  the  preacher  of  their  choice,  and  if  they  would 
remove  the  difficulties  out  of  his  way  he  would  come  and 
preach  to  them." 

1850.  R.  H.  Moody  is  elected  clerk. 

1 85 1.  R.  B.  Jones  is  present  as  a  visiting  member  and 
preaches  on  Sunday. 

1852.  Providence  church  is  received;  54  members,  24 
baptisms.      R.  B.  Jones  appears  as  pastor. 

At    the    request    of    Thessalonica    church,    a   protracted 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  51 

meeting  was  appointed  with  Elders  Wade  Hill,  A.  J. 
Cansler,  T.  Craig,  N.  Hilderbrand,  R.  B.  Jones,  and  R.  H. 
Moody  as  preachers. 

PROVIDENCE   CHURCH. 

Providence  church  is  in  Catawba  county,  two  miles  from 
where  Catawba  Station  is  now.  It  was  organized  by  R.  B. 
Jones,  working  as  missionary  of  the  North  Carolina  Baptist 
State  Convention.  It  had  been  an  arm  of  Olivet.  Among 
its  earliest  members  were  D.  C.  Cochrane,  H.  R.  Curtis, 
Reuben  Hamilton,  T.  J.  Hamilton,  Franklin  Setzer,  Henry 
Baker  and  Jesse  Walden. 

"Resolved,  That  we  invite  no  unbaptized  person  into  our 
pulpit. 

"Resolved,  That  we  recommend  to  the  churches  to 
remunerate  those  that  preach  to  them  at  union  meetings. 

"Resolved,  That  we  make  some  arrangements  to  supply 
the  reading  community  with  such  books  as  will  be  calcu- 
lated to  promote  true  piety,  dispel  error  and  build  up  the 
faith  in  the  minds  of  the  people  in  our  bounds. ' ' 

The  churches  were  recommended  to  contribute  a  "book 
fund,"  and  P.  Warlick,  H.  R.  Curtis  and  A.  Abernethy 
appointed  a  board  to  manage  the  fund. 

The  clerk  was  ordered  to  pay  over  the  money  collected 
for  the  Missionary  cause  to  the  agent  of  the  State  Con- 
vention and  that  it  be  devoted  to  Domestic  Missions. 
Amount  $17.43. 

This  is  the  first  session  where  money  for  missionary 
purposes  was  proposed. 

1853.  Owing  to  the  feeble  condition  of  Thessalonica 
church,  a  committee  was  appointed  to  visit  the  church  and 
dissolve  it  if  thought  advisable. 

1854.  Met  with  Olivet  church.  Olivet  is  dismissed  to 
the  King's  Mountain  Association.  There  had  been  28 
baptisms  in  its  twenty  years  of  existence.  Union  asked  for 
a  letter  without  stating  where  she  desired  to  join.  The 
letter  was  refused  and  fellowship  withdrawn  from  the 
church  on  account  of  anti-temperance  principles  held  and 
practiced  by  some  of  its  members  and  tolerated  by  her. 


52  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

A  collection  for  missions,  amounting  to  $13.51  was  taken 
on  Sunday  and  paid  to  the  agent  of  North  Carolina  Baptist 
State  Convention. 

The  Catawba  River  Baptist  Publication  Society  was 
organized  to  more  thoroughly  execute  the  resolutions 
adopted  in  1852. 

1855.     R.  B.  Jones  moderator.     Bruington  was  received. 

BRUINGTOX. 

This,  when  organized,  was  about  two  miles  from  the  site 
of  Mt.  Holly.  R.  B.  Jones,  as  missionary  under  the 
appointment  of  the  North  Carolina  Baptist  State  Con- 
vention began  preaching  at  the  public  school  house  in 
the  vicinity  of  where  Mt.  Holly  now  stands.  The  school 
committee,  none  of  them  being  Baptists,  closed  the  school 
house  against  him.  Mr.  Ezekiel  West,  a  citizen  of  the 
neghborhood,  who  was  not  a  professor  of  religion,  but  who 
was  on  the  contrary,  regarded  as  one  of  the  most  wicked 
men  of  the  community,  granted  him  the  use  of  a  house 
on  his  farm.  The  meeting  was  continued;  his  labors 
blessed;  and  Bruington  church  constituted.  Mr.  West 
gave  the  church  an  acre  of  land  on  which  the  house  was 
built. 

During  the  sen-ices,  Mr.  Jones  took  a  collection  for 
missions.  Brother  Adolphus  Hovis  was  a  lad  12  or  14 
years  of  age;  his  mother  a  widow  and  he  hired  out  to 
sendee  to  aid  in  supporting  the  family.  He  had  but 
one  quarter  of  a  dollar,  this  he  handed  to  Bro.  Jones,  who 
on  receiving  it  said,  "God  bless  you  my  son.  He  will 
reward  you  one  hundred  fold."  The  next  Saturday  after- 
noon, as  Bro.  Hovis  was  going  from  the  place  where  he 
was  working  to  his  mother's,  he  stopped  at  a  branch  to 
wash  his  feet.  A  bunch  of  bullrushes  being  in  his  way, 
he  pulled  it  up  and  on  the  bottom  of  it  was  two  quarters  of 
a  dollar.  He  scratched  up  the  bottom  of  the  branch  all 
around  the  place,  but  found  no  more  than  his  one  hundred 
fold. 

Bruington  was  named  for  R.  B.  Jones,  his  name  being 
Robert  Bruington  Jones.      It  had  60  members  at  its  organi- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION'.  53 

zation.  This  gradually  increased  until  1866  it  had  504. 
This,  principally  from  the  dismission  of  colored  members  in 
1866-7,  was  reduced  to  230  in  1868. 

ROBERT  BRUINGTON  JONES. 

R.  B.  Jones  was  reared  in  Person  county.  Was  a  soldier 
in  the  Mexican  War.  Afterwards  became  a  preacher. 
His  labors  form  one  of  the  most  important  chapters  in  the 
history  of  the  Baptists  of  the  State.  It  is  to  be  hoped 
some  one  will  gather  together  an  account  of  them  and  pub- 
lish for  the  benefit  of  the  denomination.  He  labored  as  a 
missionary  of  the  North  Carolina  Baptist  State  Convention 
in  the  territory  of  the  South  Fork  Association,  1851-7,  from 
Bruington  to  Warlick's,  preaching  at  all  the  churches  and 
frequently  at  residences.  He  was  a  bold  fearless  expounder 
of  the  bible.  He  met  with  much  opposition;  was  frequently 
disturbed  in  his  services;  sometimes  when  a  place  had  been 
prepared  for  baptizing,  stumps,  brush,  or  logs  were  thrown 
in  by  the  evilly  disposed.  His  conduct  commanded  the 
respect  of  all  good  people  and  his  ability  as  a  preacher  was 
acknowledged  by  all.  He  attended  the  sessions  of  the  Asso- 
ciation, 1 85 1  as  a  visiting  minister;  1852-53-54-55  as  a  dele- 
gate from  Providence,  and  in  1856  as  a  delegate  from 
Bruington.  He  preached  the  introductory  sermon  in  1854 
and  1856.  He  was  appointed  to  preach  on  Sabbath  each 
session  that  he  attended.  He  was  moderator  in  1855-6. 
He  was  pastor  at  Providence  1852-6,  and  at  Bruington, 
1855-6.  He  married  Miss  Catharine,  daughter  of  Deacon 
Phillip  Warlick,  for  whom  Warlick's  is  named.  He  was 
principally  instrumental  in  reorganizing  Union  I  in  1854-5. 
He  left  this  section  to  labor  in  other  fields  about  1857,  and 
died  at  Wake  Forest,  1868.  His  widow  and  one  son  are 
now  members  of  Warlick's. 

The  missionary  sermon  and  collection  at  11  am,  Sunday 
seems  to  be  an  established  order.  Collection  $20.80. 
Delegates     are    appointed     to    the    Western     Convention. 

"Whereas  the  Western  Convention  has  appointed  Elder 
R.  H.  Moody  to  preach  as  missionary  within  the  bounds  of 
this  Association, 


54  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

"Resolved,  That  we  request  the  churches  of  this  Asso- 
ciation to  contribute  toward  his  support  and  him  to  aid 
in  the  circulation  of  literature  of  Catawba  River  Publication 
Society."      He  was  appointed  colporteur  by  the  Society. 

1856.  Thessalonica  dismissed  to  King's  Mountain  Asso- 
ciation. There  had  been  38  baptisms  in  the  27  years  since 
its  organization. 

Elder  Thomas  Carlton  had  been  appointed  missionary  in 
our  bounds  by  the  Western  Convention.  The  members  of 
the  churches  were  requested  to  send  at  leist  ten  cents  per 
member  to  pay  him. 

The  following  resolution  was  adopted: — "Whereas,  some 
dissatisfaction  has  arisen  with  regard  to  our  action  relative 
to  Union  church;  Resolved,  That  '  we  are  willing  to 
restore  said  church  on  condition  those  members  in  said 
church  who  are  engaged  in  making,  vending  or  using  as 
a  beverage  ardent  spirits,  abandon  said  practice. ' ' 

Elder  R.  H.  Moody  offered  the  following  which  was 
adopted: — 

"Viewing  the  condition  of  the  Catawba  River  Baptist 
Association  in  regard  to  literature  and  general  intelligence, 
and  desiring  the  truth  of  God  to  be  richly  embellished, 
with  human  as  well  as  divine  wisdom,  therefore, 

"Resolved,  That  we  establish  a  preparatory  school  at  the 
Mountain  Spring  for  the  benefit  of  the  Association  and  the 
Baptist  family  in  general." 

This  spring  is  at  Anderson's  Mountain,  in  Catawba 
county.     Union  is  mentioned  as  Warlick's  Chapel. 

1857.  Met  with  Providence.  Elder  Elias  Dodson 
attended  as  agent  of  the  Foreign  Mission  Board.  The 
practice  of  writing  circular  letters  was  discontinued. 

CIRCULAR  LETTERS. 

Circular  letters  seem  to  be  almost  coeval  with  the  organi- 
zation of  Associations.  The  practice  came  to  us  from  the 
Broad  River,  which  had  doubtless  learned  it  from  the 
Bethel,  and,  perhaps,  it  from  the  Charleston. 

In  the  constitution,  or  "system,"  of  the  Broad  River 
Association,  adopted  in  1800,  is  the  following: 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  55 

"A  circular  letter  should  be  written  and  sent  to  all  the 
churches    in     confederation,     containing    such    instruction, 
information  and  advice  as  may  be  thought    most    suitable 
and  with  which  should  be  sent  the  printed  transactions  of  * 
the  Association." 

Some  brother,  not  always  a  minister,  was  appointed  to 
write  the  letter  and  a  subject  assigned  him  the  year 
previous.  He  read  the  letter  at  the  next  session  of  the 
Association  and  it  was  discussed  and  adopted,  or  amended 
and  adopted,  or  rejected,  by  vote  of  the  Association. 

The  ability  with  which  the  doctrines  of  the  Bible  were 
explained  and  disseminated  is  remarkable.  A  book  denom- 
inated "The  Faith  of  the  Fathers,"  and  composed  of  the 
circular  letters  of  the  Associations,  would  be  the  most  valu- 
able aid  to  our  young  ministers  that  could  be  produced. 

The  circular  letter  was  re-adopted  next  year,  and 
continued  until  1870. 

Visiting  ministers,  or  correspondents,  generally  carried 
copies  of  the  minutes  of  their  Associations.  The  Catawba 
River  reserved  75  copies  for  this  purpose.  The  Association 
appointed  a  committee  to  distribute  them  among  the 
churches  of  the  Association,  as  there  was  not  enough  of 
each  for  all. 

Agreed  to  open  books  of  subscription  for  a  High  School 
at  Smyrna,  North  Catawba  and  Mountain  Springs. 

"Resolved,  That  we  recommend  our  preachers  to  preach 
a  sermon  annually  on  benevolence." 

1858.  Met  with  Union,  then  for  the  first  time  called 
Warlick's.  The  subscriptions  for  the  academy  were  in 
favor  of  North  Catawba.  It  was  built  and  tendered  to  the 
Association  this  year.  Elder  James  Brumfield  appears  as  a 
transient  minister. 

It  will  be  noted  that  fellowship  had  been  withdrawn  from 
Union  church  in  1854.  It  is  now  to  be  noted  that  the 
Association  should  have  met  with  it  under  the  circum- 
stances. Saturday  afternoon,  was  specially  set  apart  to 
permit  Elder  Alex.  Abernethy  to  address  the  body.  He 
spoke    for   over    an    hour  with  language    affectionate    and 


56  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

appropiate  for  the  occasion.  When  speaking  of  the  mis- 
sionary and  temperance  questions,  he  expressed  an  appro- 
bation of  the  use  of  all  means  to  spread  the  gospel  far"and 
near  and  that  total  abstinence  from  ardent  spirits  is  the 
only  safe-guard  to  the  church;  that  upon  these  grounds  his 
church  de?ired  again  to  bt  united  to  the  Association. 
Union  church  was  again  received  into  the  Association  upon 
the  principles  explained  by  Bro.  Abernethy.  He  was 
appointed  to  preach  on  Sunday.  His  name  again  appears 
among  the  ministers  in  the  Association.  It  had  been 
dropped  when  Union  was  excluded.  The  church  reported 
47  members  in  1854,  when  excluded;  it  returned  with  20. 

We  find  committees  on  Temperance,  Education,  Home 
Missions,  Foreign  Missions,  Sabbath  Schools  and  Periodi- 
cals appointed;  they  do  not  appear  to  have  submitted  any 
reports  and  were  continued  until  next  year.  Committees 
on  the  different  "objects"  were  appointed  at  all  subsequent 
sessions.  The  opening  of  Sabbath  schools  in  all  the 
churches  was  recommended. 

1859.  Elder  E.  Dodson  is  present  and  an  hour  is  set 
apart  to  hear  him  on  Education.  Elder  E.  A.  Poe  appears 
as  a  minister  and  preaches  on  Sabbath.  Reports  were 
submitted  by  the  committees  appointed  at  the  last  session. 
These  reports  are  printed  in  full  in  the  minutes. 

i860.  Met  with  Bruington.  Elder  A.  Abernethy  was 
appointed  missionery  and  colporteur,  and  continued  in 
1 86 1 -2.  Individual  subscriptions  amounting  to  $137.50 
were  made  for  his  support.  A  meeting  was  appointed  with 
Union  church  in  November  for  the  churches  to  report  what 
they  will  give  in  supporting  "our  missionary".  Bro.  P. 
Warlick  was  appointed  treasurer  to  receive  contributions 
and  settle  with  the  missionary. 

1 86 1.  Delegates  appointed  to  the  Western  Convention. 
Bro.  J.  S.  Bridges  appears  as  a  delegate  at  this  session; 
Elder  J.  Brumfield  as  a  resident  minister. 

Elder  Poe  in  his  History  of  the  Association,  1867,  says 
"that  on  account  of  small  numbers  of  the  delegates  present, 
and  other  unpropitious  circumstances,"   it   was  a  discour- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  57 

aging   time    and  the   dissolution  of    the    Association    was 
talked  of. 

1862.  R.  H.  Moody  was  appointed  missionary  at  a 
salary  of  $600.00.  This  session  marks  the  beginning  of 
discussion  of  reports  of  committees. 

1863.  Met  with  Providence.  Long  Creek,  with  273 
members,  from  the  King's  Mountain  Association,  formerly 
in  Broad  River  Association,  and  Union  II,  (now  Sandy 
Plains),  a  newly  constituted  church  with  62  members,  45 
of  whom  were  baptized,  was  received.  Elijah  Smith,  del- 
egate. This  was  the  fruit  of  the  labors  of  Elder  A.  J. 
Cansler. 

A  committee  is  appointed  who  employed  Elder  R.  H. 
Moody  again  as  missionary. 

UNION  II,   NOW  SANDY  PLAINS. 

Union  II,  now  Sandy  Plains,  in  Gaston  county,  six  miles 
from  Gastonia  and  near  the  South  Carolina  line,  five  miles 
from  Clover  on  the  C.  &  L,.  Narrow  Gauge  Railway,  was 
organized  June  26th,  1863;  Elders  J.  M.  Garrison,  of  Sugar 
Creek;  A.  J.  Cansler,  Salem;  Deacons  Miles  Hoffman,  C. 
H.  Abernethy,  of  Mill  Creek,  and  T.  D.  Smith,  of  Union. 
Among  the  members  were  W.  J.  Warren,  Elijah  Smith,  C. 
A.  Featherston,  J.  D.  Smith,  John  A.  Ford,  John  P.  Ford, 
J.  M.  Wallace,  U  E.  Wilson,  Thomas  Wallace,  G.  W. 
Johnston,  Robert  Graves,  June  Amith,  Reuben  Riggins, 
Martha  Warren,  A.  E.  Smith,  H.  E.  Ford,  Fannie  Moss, 
Melissa  McCullough,  Nancy  Martin,  Mary  Wallace,  Mar- 
garet Armstrong,  Elmina  Eowe,  Frances  Bryson,  Catherine 
Johnston.  A  log  house  was  built  jointly  with  the  Presby- 
terians, and  both  Baptists  and  Presbyterians  called  the 
church  "Union."  In  1872,  the  Baptists  surrendered, 
voluntarily,  all  claim  to  Union  to  the  Presbyterians,  built  a 
new  house  about  two  miles  distant  and  moved  to  it, 
changing  the  name  of  the  church  to  Sandy  Plains. 

A  committee  was  appointed  to  prepare  a  form  for  church 
letter  to  the  Association  so  that  there  might  be  uniformity. 


58  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

A    form    of  church  letter  was  adopted,   but  contained  no 
place  for  contributions. 

Delegates  are  appointed  to  the  North  Carolina  Baptist 
State  Convention,  and  the  Association  has  continued  its 
connection  therewith  since  that  time. 

1864.  Met  with  Long  Creek  church.  Salem  was 
received  from  the  Broad  River  Association;  membership 
113.  A  board  of  three  appointed  to  superintend  Associ- 
ational  Missions.  No  missionary  to  be  elected,  but  the 
Board  to  use  ministers  in  the  destitute  places  and  let  them 
look  to  collections  for  remuneration. 

1865.  Met  with  Warlick's. 

1866.  Met  with  Salem.  Lebanon  was  received  from 
the  King's  Mountain  Association;  membership  53. 

ALEXANDER  ABERNETHY. 

Alexander  Abernethy  was  born  March  the  13th,  1790, 
and  departed  this  life  August  30th,  i865,  in  the  77th  year 
of  his  age.  Elder  Abernethy  Was  born  near  the  Mountain 
Island  Shoal,  on  the  Catawba  river,  Lincoln  county,  N.  C. 
He  was  the  son  of  Smith  Abernethy  and  removed  with 
his  father  to  Dutchman's  creek,  at  an  early  age.  In  a  few 
years  after,  Smith  Abernethy,  father  of  A.  Abernethy, 
moved  to  the  South  Fork,  Lincoln  county,  N.  C.  Then  in 
a  short  time  he  removed  with  his  father  to  Rutherford 
county,  N.  C,  and  at  the  age  of  22  years  he  joined  the 
Methodist  society  and  shortly  after  professed  religion  and 
was  licensed  to  preach.  After  laboring  with  the  Methodists 
several  years,  he  and  his  wife  obtained  a  letter  of  dismis- 
sion, and  returned  to  Burke  county,  near  his  last  residence. 
Shortly  after  this  he  joined  the  Baptist  church.  His 
membership  was  in  Union  church  till  his  death.  Elder 
Abernethy  was  baptized  by  Hosea  Holcombe  on  the  26th  of 
April,  1817;  and  was  ordained  to  the  work  of  the  gospel 
ministry  by  Drury  Dobbins  and  Hosea  Holcombe.  He 
labored  in  that  work  from  his  ordination  till  his  death.  He 
was  a  faithful  minister  and  in  full  fellowship  with  the 
church  and  "much  loved  by  all  ministers  and  brethren  with 
whom  he  mingled  and  was  acquainted.     While  on  his  death 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  59 

bed  he  said,  "tho'  he  was  weak  in  body,  he  was  strong 
in  faith"  and  "though  he  was  called  to  go  through  the 
valley  and  shadow  of  death  he  feared  no  evil." 

1867.  Met  with  Union  II.  Tuckasege  church,  Meck- 
lenburg, membership  24,  was  received.  The  historical 
sketch  prepared  by  Brother  Poe  was  submitted  and  ordered 
to  be  printed  with  the  minutes. 

ELDER    THOMAS    CARI/TON. 

Obituary  of  Elder  T.  Carlton  is  published  in  the  minutes. 
He  was  80  years  of  age.  He  preached  for  40  years  and  did 
missionary  work  in  the  South  Fork  territory.  He  was 
poorly  compensated  and  farmed  to  support  his  family. 
' '  His  happ}^  turn  of  mind  and  pleasant  conversation  gave 
him  a  kind  reception  around  all  firesides."  He  was  a 
Baptist  landmark  in    the  history  of  this  section. 

1868.  Alexander,  a  newly  constituted  church  in  Burke 
county  ( it  was  located  where  Union  had  been  located  on  its 
removal  from  Mountain  Meeting  House,  )  with  a  member- 
ship of  20,  was  received.  It  reported  irregularly  until  1874, 
but  was  always  a  weak  body.  It  had  three  baptisms 
during  its  existence;  was  served  by  Elders  Wm.  Abernethy 
and  J.  Leatherman  as  pastors;  P.  Hoffman  was  clerk;  J. 
Johnston  delegate.  This  church  met  in  a  school  house  and 
never  had  a  house  of  worship. 

1869.  Met  with  Providence  church. 

Executive  committees  were  appointed  to  employ  a  mis- 
sionary for  the  next  year.  A  committee  was  appointed  to 
locate  a  school  either  at  Catawba  Station  or  Hickory 
Tavern.  A  presbytery  was  appointed  to  "organize  some 
negro  churches  into  an  Association  of  their  own." 

NEGRO    CHURCHES. 

In  the  time  of  slavery  the  negro  joined  the  same  church 
as  the  whites,  but  not  always  the  same  church  as  their 
master  or  mistress.  The  matter  was  left  to  their  choice. 
The  large  houses  were  built  with  galleries,  or  "  lofts,"  por- 
tions of  which  were  given  to  the  negroes  for  occupation. 
Where  there  was  no  gallery,   a  portion  of  the  house  was 


6o  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

"railed"  off  for  them.  They  occupied  seats  in  the  white 
people's  portion  and  in  rear  of  the  white  people  on  com- 
munion occasions.  After  "freedom,"  they  organized 
churches  of  their  own  people.  This  was  the  first  colored 
Association  in  this  section.  A  large  majority  of  the 
negroes  were  Baptists. 

The  circular  letter  was  prepared  this  year  by  Bro.  J.  S. 
Bridges.  Subject:  "Duties  of  a  Pastor  to  the  Sunday 
School." 

The  Publication  Society,  organized  in  1854,  seems  gradu- 
ally to  have  merged  into  the  Association  and  to  have  wound 
up  business  this  year. 

1870.  Met  with  Bruington;  Elder  G.  J.  Wilkie  modera- 
tor, and  J.  S.  Bridges,  clerk.  He  was  re-elected  until  1875, 
when  his  church  joined  South  Yadkin  Association.  Mt. 
Zion  and  Macedonia  were  received.  Elder  E.  Allison,  the 
missionary,  reported  seven  months  work;  baptized  40 
persons;  received  $53.  A  Sabbath  School  Convention  was 
appointed  to  be  held  at  North  Catawba  in  April. 

The  query  as  to  whether  baptism  by  Campbellites,  or 
Primitives,  is  valid,  was  answered  in  the  negative,  and  that 
we  should  re-baptize  them  on  receiving  them  to  church 
membership. 

There  were  now  nine  churches  located  in  South  Fork 
territory  in  this  Association  and  two  in  King's  Mountain. 

There  was  a  stormy  debate  on  temperance,  but  matters 
were  amicably  adjusted  by  Elder  N.  B.  Cobb,  who,  being  a 
passenger  on  a  train  delayed  by  derailment  about  a  mile 
distant,  spent  several  hours  with  the  Association. 

J.  H.  McLure  appears  as  a  minister. 

MT.    ZION. 

Mt.  Zion  is  in  Lincoln  county,  five  miles  from  Iron 
Station.  Baptist  ministers  passing  through  the  country 
and  the  missionaries  of  the  Broad  River,  King's  Mountain 
and  Catawba  River  Associations,  had  preached  at  intervals, 
and  sometimes  monthly,  for  a  year  or  more  at  the  Barnett 
school  house,  which  was  located  on  the  Newton  road,  in 
rear  of  the  present  residence  of  J.   Washington  Sigmon  and 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  6 1 

about  one- fourth  of  a  mile  from  the  old  plank  road  and  at 
the  "  gap  of  the  (Clubb's)  mountain,"  where  a  "stand" 
was  erected  since  1855.  Among  their  preachers  were  A.  J. 
Cansler,  G.  J.  Wilkie  and  R.  H.  Moody. 

About  1867,  the  Baptists  in  vicinity  of  these  two  points 
began  to  consider  the  propriety  of  organizing  a  church.  At 
this  time  a  "  stand  "  and  brush  arbor  were  built  near  the 
residence  of  Elder  J.  H.  McLure  and  near  where  Mt.  Zion 
now  stands.  Elder  Wilkie,  as  missionary  of  the  Catawba 
River  Association  and  N.  C.  Baptist  State  Convention,  had 
monthly  appointments.  In  1870,  he  organized  Mt.  Zion 
church,  which  was  received  that  year  into  the  Association. 
It  had  61  members.  Most  of  these  came  from  Bruington 
and  Salem  churches,  but  there  were  19  by  baptism. 

Among  the  prominent  members  who  joined  in  its  early 
history,  were  D.  Frank  Abernethy,  who  has  been  its  clerk 
nearly  since  its  organization,  J.  H.  McLure,  Smith  McCol- 
lister,  John  Black,  the  Uptons  and  Hansells,  Bartlett  S. 
Stroup.  J.  H.  McLure  had  been  for  years  a  Methodist 
minister  and  was  ordained  on  joining  the  Baptists.  He  was 
an  exceedingly  weak  preacher,  and  I  do  not  think  was  ever 
called  as  pastor.     He  died  in  1875. 

Mt.  Zion  is  about  one  mile  direct  line  from  where  Old 
Fields,  or  Lower  Ruhama,  stood. 

MACEDONIA. 

Macedonia  is  in  Lincoln  count}',  nine  miles,  on  the  Sher- 
rill's  Ford  road,  from  Lincolnton,  and  about  two  miles  from 
where  Macedonia,  or  Sign  Board,  1834-52,  stood.  Elder  G. 
J.  Wilkie  preached  at  the  school  house,  near  Keener" s  Lime 
Kiln,  in  1869-70,  when  he  organized  the  church  in  the 
school  house.  The  Methodists,  also,  had  monthly  preach- 
ing. It  consisted  of  34  members,  13  baptisms.  It  was 
composed,  with  the  exception  of  the  baptized,  of  members 
dismissed  from  Lebanon,  the  clerk  and  deacon  among  this 
number.  It  about  destroyed  Lebanon,  which  never  after- 
wards reported  to  the  Catawba  River  Association.  The 
prominent  members  were  Ivey  H.  Laney,  Alexander  Good- 
son,  Alfred  Dellinger,  W.  E.  Keener,  Johnson  Burke,  Mrs. 


62  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

James  Mullen,  who  was  a  daughter  of  Elder  John  L,owe, 
and  afterwards  James  Mullen  and  family,  Thomas  J.  San- 
ders and  others. 

There  was  bad  feeling  between  the  other  denominations 
and  the  Baptists,  who  worshipped  here.  The  Methodist 
and  the  Baptist  pastors  spent  moot  of  their  time  replying  to 
each  other  at  their  alternate  services  on  doctrinal  points. 
The  school  house  was  closed  to  the  Baptists,  and,  after- 
wards, to  the  Methodists.  The  Methodists  abandoned  the 
place.  The  Baptists  built,  a  short  distance  from  the  school 
house,  a  place  for  worship.  I  have  never  seen  exactly  such 
a  building.  It  was  out  of  second-hand  "  rough-edge  plank, 
with  no  floor  except  the  ground.  On  windy  days,  some  of 
the  plank  on  the  sides,  being  poorty  nailed,  made  consider- 
able noise  as  they  knocked  against  the  others  in  the  wind. 

1 87 1.  Hickory  church  was  received.  The  report  con- 
cerning the  building  of  a  school  house  at  Hickory  or 
Catawba,  which  subject  had  been  before  the  Association, 
was  laid  on  the  table  and  the  matter  abandoned.  The  plan 
of  each  member  contributing  one  cent  a  week  for  Home 
(Associational)  Missionary  purposes  was  recommended  to 
all  the  churches  that  had  not  adopted  it.  A  Board  of 
Missions,  to  consist  of  three  persons,  was  appointed  to 
receive  and  disburse  all  contributions  for  Associational 
Missions  at  such  points  as  may  seem  most  eligible,  and  to 
co:operate  with  the  State  Mission  Board.  The  Committee 
on  Associational  Missions  recommend  that  ministers  occupy 
"destitution"  convenient  to  their  churches  and  that  the 
Association  keep  a  missionary  in  the  bounds  of  the  Associa- 
tion. Thirty-eight  dollars  had  been  contributed  for  Asso- 
ciational missions.  P.  Warlick  reported  concerning  the 
matter  of  building  a  church  house  at  the  Mull  Graveyard, 
pursuant  to  the  will  of  Ezra  Mull.  The  matter  was  referred 
to  the  State  Mission  Board. 

HICKORY   CHURCH. 

Hickory  church  (formerly  Hickory  Tavern)  was  organ- 
ized by  Elder  J.  K.  Howell.  The  members  were  C.  B. 
Champion,  Robt.  T.  Champion,  Andrew  L.  Ramseur,  David 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  63 

H.  Ramseur,  A.  J.  Cook,  Wilson  Abernethy,  Vienna  Miller, 
Temperance  Champion,  Elmina  Ramseur,  Amanda  Aber- 
nethy,   Phronie  Barger.     The  house  was  completed  1874. 

I  insert  a  letter  from  Brother  Howell  giving  an  account 
of  his  labors  at  Hickory  and  other  points  in,  or  contiguous 
to,  South  Fork  territory,  1870-75: — 

Rocky  Mount,  X.  C,  July  ioth,  1900. 
Dear  Bro.  Graham: — I  have  waited  too  long  to  write 
3*ou,  yet  I  will  send  some  items.  When  I  went  to  Western 
N.  C,  Bethel,  Providence.  Thessalonica  and  Olivet  had  no 
pastor.  Statesville,  Catawba,  Xewton,  Hickory  and  L,in- 
colnton  had  no  Baptist  preaching.  There  was  no  church  of 
anj-  denomination  at  Hickory.  All  had  preaching  in  a 
rough  house  built  for  all.  I  preached  one  Sunday  each 
month  in  this  house  till  we  got  a  house  of  our  own.  I  hired 
men  by  the  day  to  work  on  the  church  and  traveled 
through  the  week  to  get  money  to  pay  them.  I  was  some- 
times so  tired  and  worn  out  that  I  would  go  to  sleep  riding 
along  the  road.  One  time  my  way  seemed  hedged  up. 
Just  then  Brother  E.  Allison  told  me  that  a  man  named  J.  S. 
Guardner,  of  Brooklyn,  X.  Y.,  passed  Hickory  on  the  train, 
and  while  the  train  stopped,  he  remarked;  "You  have  a 
nice,  ciean  looking  town.  If  you  ever  want  to  build  a 
Baptist  church  here,  write  me;  it  might  be  of  interest  to 
you."  It  impressed  me  very  much  as  soon  as  he  told  me, 
though  it  had  been  some  time  since  the  remark  was 
made.  I  wrote  Mr.  Guardner,  stating  our  circumstances, 
and  asked  him  to  help  us.  He  replied  and  told  me  that  the 
great  panic  in  Xew  York  had  greatly  changed  his  condi- 
tions, yet  he  would  send  me  a  check  for  S50.00  then,  and 
soon  another  for  $50.00.  This  filled  me  with  hope  and  I 
said;  "  If  the  Lord  has  moved  a  man  in  Brooklyn  to  thus 
help  us,  He  means  for  the  Baptists  of  Xorth  Corolina  to 
finish  this  house. "  So,  I  started  anew  and  kept  on  till  it 
was  finished.  I  often  say;  "J.  S.  Guardner  built  Hickory 
church."  I  preached  in  Statesville  Sunday  afternoon  after 
preaching  at  Bethel  in  the  morning;  organized  a  Sunday 
School  in  the  court  house  and  selected  a  lot  for  a  church. 


64  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

all  the  work  of  which  was  done  by  Bro.  Boone.  I  went 
from  Thessalonica  to  Lincolnton  and  preached  one  Sunday 
in  the  afternoon  and  at  night,  for  awhile.  I  pressed  the 
people  to  buy  a  lot  and  build  a  church.  I  preached  a  short 
time  in  the  Lutheran  church  in  Newton.  There  I  bargain- 
ed for  a  lot  and  got  enough  money  subscribed  to  pay  for  it. 
I  went  from  Hickory  a  few  times  to  Mull's  Graveyard,  and 
arranged  to  get  the  money  left  by  Mr.  Ezra  Mull  to  build  a 
church.  The  church  at  Morganton,  for  which  Bro.  Moody 
was  working  got  very  much  in  debt — $500,  or  more.  The 
lumbermen  and  carpenters  had  determined  to  have  it  sold. 
I  went  to  Raleigh  to  see  the  Mission  Board,  and  told  them 
if  they  would  give  me  $200  in  cash,  I  would  collect  the 
balance.  The}'  did  it,  and  the  house  was  saved.  One 
member  of  the  Board,  to  whom  I  had  looked  many  a  time 
for  help,  said;  "  The  next  time  the  Baptists  undertake  to 
build  a  church,  I  hope  the}-  will  not  go  to  a  town  in  which 
there  is  one  Baptist  and  she  a  washerwoman."  How  glad 
I  was  the  Savior  again  was  on  earth  in  his  body,  the 
Church,  and  the  poor  had  the  gospel  preached  to  them!  I 
must  close.  God  bless  the  land  where  I  saw  the  Star  of 
Hope.     Yours,  J.  K.  Howell. 

The  last  circular  letter  is  published  in  the  minutes  this 
year. 

1872.  Met  with  Warlick's.  Elder  J.  D.  Huffham,  Cor- 
responding Secretary  N.  C.  Baptist  State  Convention,  and 
Elder  J.  B.  Starke,  Sunday  School  Missionary,  were 
present.  Kids'  Chapel  was  received — 34  members,  all  by 
baptism;  C.  G.  Tucker,  W.  E.  Howard  and  D.  H.  Parker, 
delegates. 

kids'  chapel. 

It  is  located  on  the  old  stage  road  from  Lincolnton  via 
Beattie's  Ford,  13  miles  from  Lincolnton  and  five  miles 
from  the  Ford.  Sister  Polly  Kids,  of  this  neighborhood, 
for  whom  the  church  was  called,  had  upheld  the  Baptist 
doctrines  almost  alone  for  many  years.  Her  house  was  a 
stopping  place  for  the  pioneer  missionary,  or  other  Baptist 
preachers    travelling    through    this    section.       Here    Wade 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  65 

Hill,  M.  C.  Barnett,    William  Ballard,   Trios.  Carlton,  

Jackson,  H.  Carroll,  James  Garrison,  John  S.  Ezzell, 
James  M.  MeCraw,  Miles  Abernethy,  B.  T.  Kirby,  R.  B. 
Jones,  William  Bandy,  Matthew  Kirksey,  R.  P.  Eogan, 
Jeptha  Clark,  Joseph  Snttle,  A.  J.  Cansler,  G.  J.  Wilkie, 
and  others  had  preached  the  gospel.  There  was  also 
preaching  at   the  Catawba  Springs,    when  owned  or  rented 

by  Baptists.      During  the  ownership  of Hampton,   in 

1859,  a  brush  arbor  was  erected  and  a  "protracted  meet- 
ing "   held. 

James  M.  Kids,  the  founder  of  Kidsville,  had  lost  two 
children.  It  was  determined  to  have  their  funeral  preached 
(after  the  custom  of  the  country)  and  to  "protract  the 
meeting."  A  brush  arbor,  with  slab  seats  and  a  pulpit,  or 
"  stand,"  was  built  about  75  yards  west  of  where  the 
church  stands.  Elder  George  J.  Wilkie  was  "  travelling  " 
as  missionary  of  the  X.  C.  Baptist  State  Convention  and 
frequently  preached  in  this  section  at  Keever  and  Barnett 
school  houses  and  other  places.  He  conducted  the  meeting, 
assisted  by  Elder  John  T.  Shell,  of  Caldwell  county.  The 
meeting  was  blessed,  and  at  its  close  34  were  baptized,  and 
on  the  14th  day  of  September,  were  organized  into  a 
church.  They  had  not  been  baptized  as  members  of  any 
church — 34  "baptized  believers"  were  organized  into  a 
church.  Of  these,  17  were  the  descendants  of  Sister  Polly 
Kids,  or  their  wives,  or  husbands,  and  several  others  joined 
by  letter,  so  that  another  reason  was  given  why  the  ■church 
should  be  called  Kids'  Chapel. 

The  church  was  constituted  by  Elders  Wilkie  and 
McLure,  assisted  by  deacons  of  Mt.  Zion  and  Macedonia. 
Elder  J.  A.  Huggins,  from  the  Northern  Methodist  Church, 
was  among  the  members.  After  they  were  enrolled  and 
the  deacons  elected  and  ordained,  Elder  Wilkie  asked;  "  Is 
it  the  wish  of  the  church  to  have  Brother  Huggins  ordain- 
ed? "  Deacon  Kids  said;  "  It  is  my  wish."  There  were 
not  more  than  ten  members  present,  the  others  had  gone  to 
Seven  Springs  campmeeting,  Elder  Wilkie  telling  them  it 
would    not    be    necessary    for   them    to  be  present.      I  was 


66  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

present,  but  had  not  received  my  letter  from  Hillsboro. 
Elder  Wilkie  remarked;  "Well,  it  is  not  necessary  to 
examine  him;  3-ou  all  know  him."  I  remarked;  "  Perhaps 
I  have  no  right  to  speak,  having  not  joined  this  church,  but 
it  really  seems  to  me  that  the  brother,  who  has  been  for 
years  preaching  in  many  things  the  opposite  of  what  we 
believe,  ought  to  give  some  evidence  of  his  approval  of 
Baptist  doctrines  and  practices."  Elder  Huggins remarked 
that  he  ' '  never  did  believe  in  falling  from  grace  and  sprink- 
ling babies.  ' '  There  was  some  other  interruption.  I  do  not 
remember  what  it  was.  The  presbytery  made  out  his  cre- 
dentials and  handed  them  to  him.  The  congregation  was 
dismissed.  Elder  Huggins  went  to  his  home,  about  a 
fourth  of  a  mile,  to  dinner.  After  trading  a  little  at  Kids' 
store,  I  started  for  home.  About  half  way  between  his 
house  and  the  store,  I  met  Brother  Huggins  travelling  in  a 
fast  walk.  As  soon  as  he  saw  me,  he  called  out;  "  They 
never  put  their  hands  on  me!  "  I  followed  him  back  to  the 
store,  where  he  stated  the  case  to  Brother  Wilkie,  and  he 
gathered  together  what  of  the  presbytery  had  not  left,  in 
the  back  room  of  the  store,  ( about  300  yards  from  the 
arbor  where  the  other  services  were  held, )  and  finished 
Brother  Huggins'  ordination  by  prayer  and  laying  on  of 
hands.  In  writing  Dr.  Pritchard  of  the  occurrence,  I 
expressed  the  opinion  that  when  a  minister  of  another 
denomination  joins  the  Baptist,  we  should  at  least  wait 
after  baptism  until  his  ' '  head  was  dry  ' '  before  ordaining 
him.     This  opinion  I  have  never  changed. 

ELDER  JOHX   T,  SHELL. 

Elder  John  T.  Shell,  of  Caldwell  county,  who  had  been 
ordained  a  year  prior  to  this,  appears  as  pastor  of  Mt. 
Ruhama,  Macedonia,  Mt.  Zion,  and  Kids'  Chapel.  He 
was,  before  his  ordination,  active  in  Sabbath  School 
work,  and  his  success  in  the  Sabbath  School  led  to  his 
ordination.  For  some  years  he  seemed  to  be  blessed  in  the 
work,  but  finally  lost  the  confidence  of  the  people  and  was 
seldom  employed  as  a  preacher.  His  sermons  were  gener- 
ally from  two  and  a    half    to    three    hours    long    and,    not 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  67 

having  to  much  extent  any  connection,  he  could  have  quit 
any  time  after  thirty  minutes.  '  Much  that  he  said  was 
striking  if  not  elegant.  One  of  his  comparisons  was  the 
devil  in  his  attempts  to  overcome  the  christian,  to  "an  old 
sow  going  around  the  corn-field  looking  for  the  weakest 
place  in  the  fence  to  break  through."  He  had  many  argu- 
ments on  the  doctrines  of  the  Baptists,  especially  with  the 
Methodist  preacher  at  Macedonia,  the  house  being  at  that 
time  "  union."  For  near  a  year  they  spent  their  Sundays 
replying  to  what  the  other  had  said  on  previous  appoint- 
ments. One  of  his  expressions  concerning  infant  sprinkling 
was;  "The  abominable  baby  doings!  I  don't  believe  it 
will  outlast  the  century."  He  had  serious  disagreements 
with  some  of  his  members  at  Mt.  Zion  and  Mt.  Ruhama, 
but  I  do  not  think  it  necessary  to  delineate  them  in  the 
history  of  the  Association.  He  was  an  incessant  talker, 
without  proper  discretion  as  to  his  subject  and  his  audience. 
He  would  frequently  talk  out  in  the  grove  until  after  12 
o'clock,  with  the  congregation  all  on  the  ground,  and  then 
preach  for  more  than  two  hours.  Altercations  in  the  court 
in  his  county,  and  consenting  to  speak  against  prohibition 
prior  to  the  election  in  18S1,  about  destroyed  his  usefulness 
and  his  sendees  since  have  generally  been  with  dissatisfied 
portions  of  churches.  ' '  Let  not  him  that  putteth  on  the 
harness  boast  as  he  that  putteth  it  off."  Several  hundred 
persons  were  baptized  by  him  during  his  work  in  the  South 
Fork  territory,  and  the  churches  under  his  pastorate  seemed 
equal  to  the  best  in  the  Association.  At  first,  he  generally 
requested  some  one,  usually  a  deacon,  to  aid  him  in  baptiz- 
ing for  fear  of  injuring  the  person  baptized.  I  told  him 
this  was  giving  aid  and  comfort  to  the  opponents  of  the 
Baptists;  that  he  had  never  known  airy  one  injured  in  being 
baptized;  that  the  bible  had  many  accounts  of  where  "he 
baptized  them,"  but  not  one  of  "  they  baptized  him." 

SCHOOL  AT  HICKORY. 

The  following  resolution  was  adopted: — "Resolved,  That 
this  Association  do  not  accept  of  the  tender  of  a  plot  of 
land    at    Hickory    Tavern    for   the    purpose   of  building  a 


68  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

high  school,  made  to  this  body  by  Mr.  W.  W.  Lenoir.  " 
The  Association  not  approving  Col.  Lenoir's  terms,  did 
not  receive  the  property.  The  Lutherans  accepted  it 
and  Lenoir  College  now  occupies  the  plot. 

The  Executive  Committee  reported  that  the}'  had 
employed  Elder  G.  J.  Wilkie  as  missionary  at  a  salary 
of  $300.00  and  that  there  was  a  deficit  of  $95.26.  Bro. 
Hufham  led  in  an  effort  to  raise  this  amount.  With 
the  aid  of  others  he  succeeded. 

The  death  of  Jeptha  Clark  is  announced  in  the  minutes. 
The  report  of  the  committee  states;  "He  lived  the  life 
of  a  christian  and  was  a  faithful  minister  of  the  everlasting 
gospel,  preaching  the  true  gospel  of  Christ,  both  by  the 
living  voice  and  by  a  Godly  walk  and  holy  deportment.  " 

The  Association  by  a  rising  vote,  instructed  the  Asso- 
ciation to  employ  a  missionary  and  pledged  themselves 
to  bring  the  claims  of  the  missionary  before  the  several 
churches  and  use  all  reasonable  efforts  to  sustain  him  by 
their  contributions.  Elder  J.  A.  Huggins  appears  as  a 
minister. 

ELDER  J.   A.   HUGGIXS. 

Elder  J.  A.  Huggins  had  belonged  to  most  of  the 
Protestant  denominations.  He  joined  Kids'  Chapel  at 
its  organization.  He  was  a  man  of  fair  education,  a  school 
teacher  of  high  rank  in  those  times,  and  an  average 
preacher.  After  two  years  he  became  dissatisfied,  was 
excluded  for  two  years,  when  he  was  restored,  moved 
his  membership  to  Salem  and  died  in  1884.  He  was  never 
a  pastor  while  a  Baptist. 

1873.  Met  with  Mt.  Zion.  Elder  J.  D.  Hufham,  Cor- 
responding Secretary  X.  C.  Buptist  Convention;  F.  H. 
Ivey,  Agent  for  Wake  Forest  College  and  N.  B.  Cobb, 
S.  S.  Mfssionary,  present. 

This  was  the  first  Association  I  attended  as  a  delegate 
from  Kids'  Chapel,  It  was  one  of  the  most  noted  in 
our  history.  Kids'  Chapel's  house  had  been  dedicated  the 
fourth  Sunday  in  August.  Dr.  T.  H.  Pritchard  preached 
the  sermon  and  aided  in  the  protracted  meeting  following 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  69 

four  days.  He  was  then  in  his  prime.  Man}'  of  our 
brethren  had  never  heard  a  ' '  first  rate  ' '  minister  of  our 
denomination.  They  came  from  Salem,  Mt.  Zion,  Mace- 
donia, Lebanon,  Mt.  Ruhama,  Providence  and  perhaps 
other  churches.  They  found  it  was  the  same  gospel 
that  John  Lowe,  Jeptha  Clark,  D.  L.  Farr,  and  our 
other  brethren,  who  were  less  gifted,  had  preached.  As 
more  than  one  of  the  visitors  expressed  it,  "  he  told 
exactly  what  I  have  always  believed,  but  I  could  not  tell  it 
to  anybody  else.  "  Our  brethren  had  frequently  been 
silenced  by  their  opponents  ridiculing  the  idea  of  such  men 
as  our  ministers  were  pretending  to  know  more  about 
the  scriptures  than  the  learned  men  of  the  other  denom- 
inations. Here  was  one  the  equal  of  any  they  had  and 
he  was  proving  from  the  scriptures  what  the  brethren 
had  taught. 

This  meeting  is  an  era  in  our  history  and  marks  an 
advance  of  the  Baptists  not  only  at  Kids'  Chapel,  but  in  all 
the  adjoining  region.  There  had  been  but  $40,  of  the  $300 
promised  the  missionary,  paid.  Dr.  Hufham  by  two  days' 
hard  work  raised  the  deficit  in  cash  and  pledges.  He,  Ivey, 
Cobb,  and  the  writer,  all  participated  in  the  speaking. 
Anecdotes  were  freely  used  in  the  illustrations,  much  to  the 
disgust  of  many  of  the  old  brethren,  who  considered  a 
solemn  face,  accompanied  by  a  groan,  resembling  in  sound 
distant  thunder,  as  proper  deportment  in  the  house  of  the 
Lord.  One  said  he  "  had  attended  the  meeting  of  the  Asso- 
ciation for  fifteen  years  and  had  never  had  such  a  time. ' ' 
The  efforts  of  the  speakers  were  regarded  by  many  as  simply 
efforts  to  show  off  their  learning,  or  "smartness."  Bro. 
Ivey  said  that  no  money  had  been  promised  the  missionary; 
that  the  delegates  by  the  "  rising  vote  "  at  the  last#session 
had  simply  said  to  Brother  Wilkie;  "You  go  ahead  and 
preach  the  gospel  wherever  you  have  opportunity  and  do  all 
the  good  you  can,  and  we  will  stand  by  you  till  you 
perish."  Brother  Cobb  told  of  the  old  sister,  who,  on  at- 
tempting to  fly  from  the  bench,  had  fallen  on  the  floor,  and 
she  told  the  preacher  the  reason  she  could  not  fly  was  that 


70  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

she  ' '  had  not  got  the  right  flop. ' ' 

The  years  Dr.  Hufham  was  Corresponding  Secretary- 
were  the  most  important  in  North  Carolina  Baptist  history, 
and  produced  the  unity  and  great  advance  of  the  denomin- 
ation in  subsequent  years. 

The  following  resolution  was  adopted  by  the  Association: 
— "  That  in  all  our  writings  and  communications  on  relig- 
ious subjects  we  use  the  term  Lord's  Day,  instead  of  Sab- 
bath, or  Sunday;  Elder,  instead  of  Reverend,  in  addressing 
a  minister,  and  Eord's  Supper,  instead  of  Sacrament,  when 
speaking  of  the  communion." 

J.  S.  Bridges,  J.  H.  Huffman  and  W.  A.  Graham  were 
appointed  Executive  Committee, 

HICKORY  GROVE. 

Hickory  Grove  applied,  as  a  newly  constituted  church  in 
Gaston  county,  with  a  membership  of  50.  Brunigton 
reported  these  50  as  excluded  members.  On  account  of 
change  of  roads  and  fences  on  adjacent  farms,  Brunigton 
was  thought  to  be  inaccessible,  and  that  it  would  be  better 
to  move  near  some  public  highway.  The  location  was 
selected,  and  at  a  church  meeting,  50  members  voted 
themselves  letters  of  dismission  to  organize  Hickory  Grove. 
This  left  26  members  at  Bruington.  At  the  next  meeting 
there,  under  the  leadership  of  Brother  George  Fite,  the 
church  excluded  these  50  members  for  granting  themselves 
letters.  The  matter  was  referred  by  the  Association  to  a 
committee,  who  reported  Hickory  Grove  as  a  regularly 
organized  church,  and  it  was  received.  Sometime  after 
this,  Brother  Fite  called  a  meeting  and  with  many  others 
took  letters  and  organized  Fellowship  (now  Belmont) 
and  dissolved  the  church.  There  were  some  ten  or  twelve 
members,  nearly  all  females,  who  refused  to  receive  the 
letters,  or  to  move  their  membership,  or  to  recognize 
the  dissolution.  Fellowship  joined  the  York  (S.  C.) 
Association. 

On  Sunday  at  11  o'clock  Brother  Ivey  preached  a  sermon 
which  I  have  never  heard  surpassed  and  which  will  never 
be  forgotten    by  those  who  listened  to  him.     Text;    John 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  7  I 

i,  16 — "  And  of  his  fulness  have  all  we  received,  and  grace 
for  grace.  "  The  discussion  at  this  session  caused  the 
preachers  and  man}'  of  the  members  to  examine  what 
was  said  about  contributing  of  substance  to  the  support 
of  the  gospel  and  to  compare  it  with  the  scriptures.  It  was 
said  in  the  discussion  that  the  trouble  was  that,  with  many 
of  the  preachers,  the  lessons  taught  were  that  religion 
consisted  in  being  poor  in  this  world's  goods  and  being 
baptized.  That  was  the  sum  and  substance.  That  if  it 
was  not  for  the  parable  of  Dives  and  Lazarus  and  the 
account  of  John's  baptism  of  the  Savior,  it  was  doubtful  if 
many  of  them  would  ever  have  preached,  and  that  with 
many  of  our  members,  instead  of  baptism  being  the 
entry  into  the  service  of  the  Lord,  it  was  regarded  as 
the  last  act  to  be  performed;  that  it  was  simply  "  be 
dipped  and  be  done  with  it.  ' ' 

The  subsequent  history  of  the  Association  shows  what 
fruit  the  seed  sown  in  these  discussions  bore.  The 
Executive  Committee  thought  that  those  already  members 
needed  instruction  as  to  their  duties  fully  as  much  as  those 
who  had  never  been  regenerated.  It  appointed  R.  H. 
Mood}'  as  Missionary  and  directed  him  to  visit  each  church 
in  the  Association  twice  during  the  year,  preach  on  the 
duty  of  worshipping  God  with  contributions  to  support  His 
cause,  and  at  the  close  of  the  sermon,  have  the  clerk  of  the 
church  to  call  the  roll  and  let  each  member  have  an  oppor- 
tunit}'  to  contribute  by  cash,  or  b}^  pledge  to  be  paid  before 
the  meeting  of  the  Association.  He  to  receive  $400  as 
salary  provided  he  raised  it.  At  some  of  the  churches  the 
congregations  were  small,  and  sometimes  the  preacher 
received  little  courtesy.  At  one  church  there  were  only 
eight  or  ten  present.  At  the  conclusion  of  the  service, 
there  was  no  invitation  to  dinner  for  the  preacher.  As 
a  member  was  unhitching  his  horse  near  the  Missionary, 
Brother  Moody  says  to  him;  "Come,  go  home  to  dinner 
with  me."  He  asked;  "  How  far  is  it?  "  Answer;  "  About 
35  miles."  "That's  a'most  too  far;  you  come,  go  home 
with    me."      "How    far  is  it?"      "It  is  about  two  and  a 


72  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

half  miles."  "  I  believe  I  will,  as  it  is  nearer  than  'my 
house."  Thus  he  secured  entertainment  for  himself  and 
horse.  On  one  of  the  trips  Brother  Mood}-  travelled 
afoot,  as  he  needed  his  horses  on  the  farm.  On  these  trips 
the  brethren  would  sometimes  send  him  from  one  point  to 
the  next,  but  not  always. 

R.   H.   MOODY. 

R.  H.  Moody  is  a  noted  chapter  in  the  history  of  the 
Baptists  in  this  section  and  elsewhere  in  AVestern  North 
Carolina,  and  I  hope  will  receive  a  much  more  elaborate 
notice  than  I  can  give  him  in  this  sketch.  He  is  a  native 
of  Caldwell  county.  At  the  age  of  33,  he  felt  the  call  to 
the  ministry  and,  having  but  a  limited  English  education, 
he  endeavored  to  prepare  himself  for  his  work.  He  bor- 
rowed money  to'  pay  his  expenses  at  school  and  at  the 
Southern  Baptist  Theological  Seminary,  then  located  at 
Greenville,  S.  C.  He  studied  both  Greek  and  Hebrew. 
He  memorized  much  of  the  Xew  Testament  and  the  Psalms.  • 
His  preaching  was  more  on  the  order  of  proving,  or  illus- 
trating, scripture  by  scripture,  than  any  one  I  ever  heard. 
His  sermons,  as  far  as  composition  was  concerned,  were  of 
the  highest  order  and  he  could  follow,  or  precede  those  who 
were  called  our  "biggest"  men,  without  unfavorable  com- 
parison. His  voice,  however,  was  harsh,  probably  caused 
by  so  much  outdoor  preaching.  When  he  returned  from 
college  to  his  home,  he  was  confronted  by  the  old  brethren, 
with  the  old  notion  that  baptism  was  the  chief  duty,  or  the 
end  of  duty,  of  the  believer.  He  travelled  a  rough  road 
with  them,  but  maintained  his  ground  and  proved  it  by 
scripture,  and  when  he  left  the  State  for  Missouri  (1888) 
no  minister  in  his  section  surpassed  him  in  influence  or 
respect  of  the  people.  He  was  missionary  of  the  Western 
X.  C.  State  Convention,  also,  of  the  Catawba  River  Associ- 
ation for  several  years. 

1874.      Met  with  Smyrna, 

Ezra  Mull  Chapel  was  received.  Ezra  Mull,  by  his  will, 
had  left  a  sum  of  money  to  build  a  Baptist  church  at  the 
Mull  Graveyard.     This  money  had  not  been  paid   by  the 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  73 

executor,  probably  for  want  of  knowledge  as  to  who  was  the 
proper  person  to  receive  it.  The  Association,  on  investiga- 
tion, referred  the  matter,  in  1871,  to  the  N.  C.  Baptist 
State  Convention.  The  Convention  appointed  Elder  G.  J. 
Wilkie  to  attend  to  it.  He  collected  the  money  and  had 
the  house  built  and  organized  a  church    here. 

There  was  some  opposition  to  the  plan  of  the  Executive 
Committee  sending  the  missionary  to  the  churches,  and  the 
following  resolution  was  adopted: — "That  the  Executive 
Committee  be  authorized  to  direct  the  labors  of  our  mission- 
ary during  the  next  year,  and  that  they  be  requested  to  see 
to  it  that  the  largest  share  of  his  time  and  labors,  com- 
patible with  the  securing  of  his  salary,  be  given  to  des- 
titute fields,  and  that,  if  it  be  possible  to  raise  his  salary 
without  his  visiting  the  churches,  he  be  instructed  to  devote 
all  his  time  to  the  destitute." 

Some  of  the  ministers  favored  making  the  missionary 
contributions  a  fund  to  be  divided  among  the  ministers 
of  the  Association  for  work  done  in  destitute  places,  but 
this  met  with  no  favor,  as  it  would  enable  those  who 
collected  nothing  from  their  churches  to  reap  the  benefit  of 
those  who  preached  the  pure  missionary  gospel. 

Elder  J.  D.  Hufham  was  again  present  and  rejoiced 
to  find  the  missionary's  ( R.  H.  Moody,)  salary  all  paid, 
and  that  $265  had  already  been  pledged  for  next  year. 

REPORT   OF    EXECUTIVE    COMMITTEE. 

Seeing  that  for  two  years  past  the  churches  had  contrib- 
uted but  little  for  Missions,  and  believing  that  raising 
the  salary  of  the  Missionary  from  the  delegates  was  tending 
greatly  to  the  detriment  of  the  Association,  and  was 
calculated  to  destroy  the  very  spirit  of  benevolence  in 
the  churches,  your  committee  determined  to  send  the 
Missionary  to  the  the  churches  during  the  past  year  to 
preach  upon  the  duties  of  contributing  to  the  support  of 
the  ministry  and  spread  of  the  gospel,  and  to  endeavor 
to  revive  the  spirit  of  missions  in  our  midst. 

We  were  glad  to  obtain  the  services  of  one  so  capable 
of    performing    the    duty,    as    our  beloved    R.   H.    Moody, 


74  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

promising'  him  $400,  provided  he  could  raise  the  amount 
from  the  churches,  he  to  have  third  Sabbath  in  each  month 
to  preach  at  Morganton  under  State  Mission  Board.  This 
amount  has  been  raised  in  pledges  and  45  cents  over, 
and  $335.05  has  been  paid.  The  Missionary  feels  confident 
all  the  pledges  will  be  paid. 

Believing  that  the  work  of  the  Missionary  should  be 
arranged  as  far  as  practicable  at  the  session  of  the  Asso- 
ciation, your  Committee  directed  him  to  visit  each  church 
and  ascertain  what  amount  could  be  raised  in  pledges 
for  another  year.  Many  churches  have  responded  liberally, 
others  promised  but  little  and  some  nothing.  Your 
Committee  respectfully  suggest  that  all  churches,  which 
refuse  to  contribute  to  Missions,  be  earnestly  requested  to 
withdraw  from  the  Association,  as  they  have  no  right 
to  either  a  name,  or  place,  among  Missionary  Baptists,  and 
that  churches  withdraw  fellowship  from  all  covetous 
members,  whom  we  understand  to  be  those  who  refuse 
to  contribute  to  the  support  of  the  ministry  and  missions  as 
pledged  to  do  in  the  Church  Covenant  and  required  the 
Xew  Testament  to  do. 

J.  S.   Bridges,      ~) 

W.  A.   Graham,  -  Committee. 

J.  H.  Huffman,    \ 

1875.  The  Association  had  been  invited  to  meet  with 
Providence. 

The  new  house  at  Catawba  had  been  completed.  The 
Association  convened  in  it.  It  is  a  handsome  brick  edifice, 
by  far  the  handsomest  country  house  of  worship  in  our  sec- 
tion. It  was  dedicated  to  the  Master's  sen-ice  on  Sabbath, 
Dr.  T.  H.  Pritchard  preaching  the  sermon.  It  was  erected 
mainly  by  the  liberality  of  Bro.  J.  S.  Bridges,  but  the  Coch- 
ranes  and  others  gave  liberally,  and  there  were  many  con- 
tributions from  those  not  members. 

Elder  R.  H.  Moody  was  moderator  and  Bro.  J.  S.  Bridges 
clerk.  Elder  T.  H.  Pritchard,  J.  B.  Boone  and  Prof.  H. 
W.    Reinhardt    were    among    the   visitors.        Elder   J.    H. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION".  75 

MeEure,  member  of  Mt.  Zion,  died  this  year.      Elder  R.  H. 
Moody  was  missionary. 

MISSIONARY'S    REPORT. 

Having  been  employed  three-fourths  of  my  time  as  mis- 
sionary, I  have  preached  130  sermons,  visited  29  churches, 
supplied  3  out  stations,  baptized  8,  adminstered  the  Lord's 
Supper  3  times,  held  3  prayer  meetings,  visited  130  families, 
distributed  20  tracts  and  collected  $168  for  missions. 

R.  H.  Moody. 

REPORT  OF    EXECUTIVE    COMMITTEE. 

The  Executive  Committee  respectfully  report: — They  re- 
gret that  sickness  in  his  family  has  prevented  the  Mission- 
ary from  occupying  the  field  all  of  the  time.  Hence,  the 
amount  raised  is  not  as  large  as  last  year.  The  Committee 
think  there  is  cau -:e  for  congratulation  and  thankfulness  at 
the  aspect  the  interest  in  Missions  seems  to  be  taking  in  our 
midst;  the  clouds  seem  to  be  breaking  and  the  darkness,  to 
some  extent,  disappearing.  Nearly  all  the  churches  seem 
to  be  taking  some  interest  in  the  matter,  and  we 
earnestly  hope  the  day  is  not  far  distant  when  this  Associa- 
tion will  take  its  stand  among  the  foremost  in  all  the  inter- 
ests of  God's  kingdom. 

J.  S.  Bridges,  J.  H.  Huffman,  W.  A.  Graham. 

1876.  Met  with  Kids'  Chapel.  P.  A.  Whitener  moder- 
ator. W,  A.  Graham  clerk. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

' '  They  have  employed  no  missionary  for  the  past  year 
from  the  fact  that  they  saw  no  probability  of  paying  him 
for  his  sendees."  What  a  change  from  the  report  of  last 
year! 

Elder  G.  J.  Wilkie  was  elected  missionary  by  ballot  of 
the  Association,  and,  on  motion,  his  salary  was  fixed  at  $300. 

The  following  resolution  was  adopted: — "  That  the  Asso- 
ciation will  not  hereafter  receive  delegates  from  churches 
which  do  not  contribute  to  the  support  of  Missions,  and 
that  the  clerk  of  this  Association  be  instructed  to  send  a 


76  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

copy  of  this  resolution  to  the  clerk  of  each  church   in  this 
Association."  - 

Bruington  church  requested  the  Association  to  appoint  a 
presb}rtery  to  ordain  a  deacon.  The  following  answer  was 
returned: — "  The  Association  has  no  scriptural  authority  to 
ordain  deacons  and  recommend  that  the  church  call  a  pres- 
byter}' from  sister  churches  to  do  that  work.'' 

The  following  query  was  presented: — "  Is  it  scriptural  for 
a  church  to  hold  fellowship  with  any  member  wTho  will 
make,  bu)*,  sell,  trade,  or  traffic  in  spirituous  liquors?" — J. 
F.  Wilson. 

We,  your  committee,  answer;  No;  for  the  Word  says; 
"  Whatsoever  is  not  of  the  faith  is  sin."  Rom.  xiv,  23.  It 
is  not  of  the  faith  to  make,  buy,  sell,  or  traffic  in  spirituous 
liquors,  therefore,  it  is  sin.  Again;  "  Abstain  from  all  ap- 
pearance of  evil."  I  Thess.  v,  22.  There  is  in  the  liquor 
traffic  the  appearance  of  evil.  It  is  the  duty  of  churches  to 
enter  their  solemn  protest  against  evil  and  withdraw  their 
fellowship  from  all  who  persist  in  the  practice  of  sin. 

R.  H.  Moody,       ") 
N.  W.  Rankin,     ;-  Committee. 
W.  Glazebrook, \ 

Report  adopted. 

The  Catawba  church  was  organized  this  year.  It  joined 
the  South  Yadkin  Association.  By  its  formation,  Provi- 
dence became  a  weak  church  and  has  never  recovered. 
Brother  J.  S.  Bridges,  who  had  been  such  an  efficient 
worker  and  who  had  been  clerk  of  the  Association  since 
1870,  wrent  with  the  church,  as  did,  also,  Brother  D.  C. 
Cochrane,  who  was  clerk  of  the  Association  in  1856-59-60, 
and  a  delegate  to  ten  sessions  of  the  Association  and  fre- 
quently a  member  of  the  executive  committee. 

1877.  Met  with  North  Catawba;  R.  H.  Moody  modera- 
tor, W.  A.  Graham  clerk.  Elder  P.  A.  Whitener  preached 
the  introductory  sermon;  text,  Eph.  iii,  8.  Elder  J.  B. 
Richardson,  Corresponding  Secretary  N.  C.  Baptist  State 
Convention,  was  present. 

Salem  church   requested   a   division   of   the    Association, 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  77 

which  was  referred  to  a  committee  of  five,  who  recom- 
mended:— 

1  st.     That  steps  be  taken  to  effect  a  division. 

2nd.  Suggested  a  "line"  beginning  at  the  Double 
Shoal  on  Catawba  river  and  running  to  the  Burns'  Crossing 
on  the  railroad;  thence,  with  the  Burns  road  to  the  Laurel 
road;  thence,  a  straight  line  to  Pisgah  church. 

3rd.  That  the  churches  send  to  next  Association  their 
decision  on  the  ' '  line  ' '   suggested. 

There  was  a  balance  of  $75.22  on  the  Missionary's  salary, 
which  was  raised.  Elder  G.  J.  Wilkie  was  appointed 
Missionary,  salary  $300. 

An  Auxiliary  Committee  of  one  from  each  church  was 
authorized  to  assist  the  Executive  Committee  to  raise  funds 
for  missionary  purposes,  the  members  to  be  appointed  by 
the  Moderator.  This  was  quite  an  advance,  and  for  several 
years  there  was  not  much  trouble  in  raising  the  Mis- 
sionary's salary. 

The  thanks  of  the  Association  were  voted  Brother  Philip 
Warlick  for  his  faithful  service,  and,  at  his  request,  on 
account  of  the  infirmity  of  age,  he  was  excused  from 
further  service  on  the  Executive  Committee. 

1878.  Met  with  Bottle's  church,  now  known  as  Mt. 
Home.     Providence  II  and  Eowesville  were  received. 

The  committee  on  the  division  of  the  Association  reported 
that,  upon  investigating  the  church  letters,  no  definite  con- 
clusion could  be  arrived  at  respecting  a  division.  The 
matter  was  then  submitted  to  a  vote  of  the  delegates.  It 
was  resolved  that  the  western  division  retain  the  original 
name,  together  with  the  constitution,  rules  of  order,  etc. , 
and,  also,  churches  on  the  line  have  a  right  to  attach  them- 
selves to  either  Association.  Division  carried  by  a  large 
majority. 

On  motion  the  churches  of  the  eastern  division  were 
requested  to  send  delegates  to  a  meeting  to  be  held  with 
Kids'  Chapel  church,  Lincoln  county,  on  Friday  before  the 
fourth  Sunday  in  November,  1878,  for  the  purpose  of 
organizing  a  new  Association. 


7<S  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

The  membership  of  the  Catawba  River  Association  at 
this  time  was  1,823,  exclusive  of  Eong  Creek — Hickory 
not  reported. 

There  was  great  difficulty  in  the  lower  section  of  the 
Association  in  procuring  a  suitable  Baptist  minister  to  per- 
form marriage  or  burial  service,  or  to  visit  the  sick.  The 
preachers  serving  the  churches  lived  from  20  to  60  miles 
from  the  church,  generally  came  Saturday  morning,  and 
started  on  his  return  journey  immediately  after  dinner  on 
Sunday. 

There  was  a  desire  on  the  part  of  many  members  to  change 
this  state  of  affairs.  Hickory  Grove,  Kids'  Chapel,  Mt. 
Zion  and  Salem  agreed  to  unite  on  a  pastor  and  have  him 
reside  in  their  vicinity.  Elder  J.  H.  Boothe  was  called, 
who  accepted.  He  lived  at  Kidsville,  near  Kids'  Chapel. 
One  advantage  in  having  a  pastor  near  was  that  he  could  be 
paid  by  those  so  desiring  in  provisions  for  family  or  horse. 
Elder  Boothe  had  afternoon  or  night  appointments  as 
follows;  Salem,  at.Eincolnton,  at  Kids'  Chapel,  at  a  school 
house  near  Fleming's  Cross  Roads  in  Catawba  county, 
Hickory  Grove,  at  Dallas,  Mt.  Zion,  at  Lowesville.  Col. 
D.  A.  Lowe  offered  the  Baptists  an  acre  of  ground  at  this 
place  if  they  would  build  a  church.  Elder  Boothe  assisted 
by  Elder  D.  W.  Thomasson  held  a  meeting  here,  resulting 
in  6  baptisms,  and  a  church  of  7  members  was  organized. 

PHILIP  WARLICK. 

The  following  obituary  of  Brother  Philip  Warlick  appears 
in  the  minutes: — "  Brother  Warlick  was  about  81  years 
of  age.  He  died  January  14th,  1878.  He  was  a  man  of 
considerable  business;  a  precious,  good  neighbor,  kind 
and  obliging  to  both  friends  and  foes;  persevering  in  busi- 
ness; firm  in  his  principles;  a  benevolent  husband  and 
affectionate  father.  He  has  been  a  member  of  Union 
church  since  1854  and  a  deacon  of  the  same.  As  a  chris- 
tian, his  character  is  unstained.  Ever  at  his  proper  post  in 
the  church,  given  to  hospitality,  apt  to  teach,  ever  ready  to 
lend    his  aid  when  called  upon  in  the  building  up   of  his 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  79 

church.  He  has  left  us  to  mourn  his  great  loss,  but  we 
have  no  doubt  our  loss  is  his  gain.  We  have  comfortable 
evidence  that  he  has  entered  into  that  rest  that  remains  for 
the  people  of  God." 

Thus  did  the  committee  endeavor  to  commemorate  the 
life  of  one  whose  life  is  an  important  chapter  in  Baptist  his- 
tory in  this  territory.  Residing  about  midway  of  the 
Association,  his  hospitable  home  was  called  a  "Baptist  hotel, ' ' 
and  it  was  customary  for  him  to  entertain  from  twelve 
to  twenty  delegates  going  to  and  returning  from  the 
Association,  when  held  in  the  upper  or  lower  sections. 
He  seldom  missed  a  session,  and  was  always  a  valuable 
member  in  the  work  done.  Modest  and  retiring,  he  made 
no  noise  as  to  his  acts,  but  they  went  before  and  acquainted 
his  Master  with  his  faithfulness.  No  one  in  our  bounds 
did  more  to  sustain  and  advance  Baptist  doctrines. 

Among  the  ministers  who  labored  in  our  territory, 
although  not  members  of  churches  within  our  bounds, 
were: — 

JOSEPH    C.    GRAYSON. 

Joseph  C.  Grayson  was  clerk  and  moderator  of  the  Asso- 
ciation for  several  years.  His  opportunities  for  education 
were  limited.  When  called  to  preach,  although  married, 
he  went  to  school  to  prepare  himself  for  his  work.  He  did 
not  like  anything  like  show  in  worship.  Brother  I.  H. 
Laney,  clerk  and  deacon  in  Lebanon  and  afterwards  in 
Macedonia  church,  was  a  "singing  master"  of  the  old 
school,  of  considerable  repute.  At  one  of  the  Associations 
when  Brother  Grayson  was  to  preach,  Brother  Laney 
directed  the  singing  and  had  it  according  to  the  latest  style, 
i.  e.,  sit  and  sing  the  first  verse,  then  rise  and  sing  remain- 
der, and  repeat  the  last  verse.  At  the  conclusion  of  the 
hymn,  Brother  Grayson  remarked:  "The  Bible  says  all 
things  must  be  done  decently  and  in  order.  If  you  are 
going  to  get  up  when  you  sing,  do  it  at  the  first,  and  when 
you  ge"t  done,   for  God's  sake  quit."      He  was    one  of  the 


8o  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

strongest  men  who  labored  in  the  bounds  of  the  Catawba 
River  Association. 

A.J.  CANSLER. 

A.  J.  Cansler  labored  in  this  Association  from  i860 
to  1867.  He  was  a  man  of  considerable  gifts  and  great 
energy,  a  graduate  of  the  University.  His  was  a  period  of 
much  doctrinal  discussions  with  no  attempts  at  elegance  in 
diction  or  rhetorical  figures.  On  one  occasion,  when 
preaching  at  Bumgarner's  Cross  Roads,  on  infant  baptism, 
he  exclaimed:  "  Oh,  these  Methodists,  these  Methodists! 
They  are  so  green  it  is  a  wonder  the  cows  have  not  eaten 
them  up  long  ago,  going  about  the  country  sprinkling 
babies  and  telling  people  it  is  the  Bible."  After  the 
sermon,  in  conversation  with  a  good  Methodist  Brother 
(Jones)  he  said  to  him:  "Even7  time  you  will  show  me 
infant  baptism  in  the  Bible,  I  will  show  you  Yankee  Doodle 
printed  in  the  book  right  under  it."  Jones  says:  "You 
know  there  is  no  Yankee  Doodle  in  the  Bible."  He  replied: 
"  Neither  is  there  infant  baptism."  He  served  Lebanon, 
Salem,  Long  Creek,  Bruington,  Sand}7  Plains  and  perhaps 
other  churches.  He  removed  to  Arkansas  in  1867,  where 
he  died  in  1872.  He  labored  in  the  Broad  River,  Catawba 
River  and  King's  Mountain  Associations.  His  diary  shows 
that  he  baptized  over  three  thousand  persons. 

ISAAC  OXFORD. 

Isaac  Oxford  was  reared  and  lived  in  Caldwell  county, 
but  preached  at  Olivet,  Union  and  other  points  in  our 
bounds.  He  was  a  fine  specimen  of  the  mountain  preacher. 
With  limited  educational  advantages,  he  had  a  strong  mind 
and  much  common  sense.  He  was  several  times  chosen  as 
commissioner  for  his  county.  When  ministers  of  higher  lit- 
erary attainments  came  into  his  section,  he  did  not  oppose 
them  as  some  of  his  associates  did,  but  bid  them  God  speed 
and  aided  them  in  any  way  he  could.  I  heard  him  once  in 
a  Sunday  School  talk  urging  the  children  to  attend;  that  in 
his  day  there  were  none;  that  the  boys  spent  Sunday  fight- 
ing wasps  and   bumblebees.     He    was   a    man   of   unques- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  8 1 

tioned  physical  courage;  was  loyal  to  the  Confederacy, 
though  there  were  some  in  his  section  who  were  not,  and 
he  always  obeyed  the  "  call  to  arms."  At  the  close  of  the 
War,  some  of  those  disloyal  to  the  Confederacy,  gathered 
themselves  into  a  place  called  Fort  Hamby,  on  the  edge  of 
Caldwell  and  Wilkes  counties,  in  a  large  log  house  well 
situatd  for  defense,  and  marauded  the  country,  fre- 
quently shooting  persons  passing  in  range  of  the  house. 
Several  unsuccessful  attempts  were  made  to  dislodge  them. 
Afterwards,  a  party  was  assembled,  who  set  fire  to  the  house 
and  the  four  inmates  came  out  and  surrendered.  It  was 
determined  to  execute  them  by  shooting.  When  the  stakes 
were  driven  and  the  men  about  to  be  tied,  one  of  them 
asked  somebody  to  pray  with  them.  Brother  Oxford  con- 
sented, and,  placing  his  gun  against  a  tree  and  hanging  his 
powder-horn  on  it,  knelt  down  and  prayed  earnestly  with 
them,  and  then  arose  and  resumed  his  armament.  He  died 
a  year  or  two  ago,  near  ninety  years  of  age.  He  made  but 
little  noise  in  the  world,  but  his  efforts  did  much  to 
propagate  the  Baptist  faith  in  this  section. 

ELDER  MATTHEW   KIRKSEY. 

Elder  Matthew  Kirksey  was  a  man  of  scarcely  any  learn- 
ing. His  congregation  frequently  attended  more  for  the 
amusement  than  the  benefit  they  anticipated.  Col.  Brevard 
was  a  man  of  large  means  and  noted  for  the  promptness 
with  which  he  met  his  obligations.  Brother  Kirksey  in  his 
sermons  would  say: 

"  Every  promise  in  the  Bible  is  as  sure  to  be  fulfilled 
as  Ephraim  Brevard's  note  is  to  be  paid;  "  "If  God  was 
to  tell  me  to  go  through  a  brick  wall,  I  would  jump  at  it." 
As  he  was  a  man  of  no  learning,  the  latter  expression, 
which  we  so  often  hear  with  variations,  may  have  been 
produced  by  him.     He  was  a  member  of  Mt.  Ruhama. 

WM.  BAND V. 

Wm.  Bandy  was  a  man  of  more  learning  than  Matthew 
Kirksey.  He  had  several  difficulties  with  his  church  on 
the  question  of  temperance,  and  was  for  a  while  excluded 


82  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

on  account  of  his  views.  He  was  respected  as  a  man  and  a 
christian,  and  served  as  best  he  could,  presenting  the  truth 
as  held  by  the  Baptists.     He  was  a  member  of  Mt.  Ruhama. 

SUMMARY. 

In  its  early  days,  the  Association  assumed  power  to 
appoint  the  presbyteries  that  ordained  ministers,  and,  in 
1846,  reprimanded  New  Bethany  for  calling  one  herself  and 
not  using  that  appointed  by  the  Association. 

In  1877,  Bruington  applied  for  a  presbytery  to  ordain 
some  deacons.  The  Association  disclaimed  authority  to 
appoint  a  presbytery,  and  advised  the  church  to  call  one 
from  sister  churches. 

It  was,  also,  assumed  that  ordained  ministers  were  "ex 
officio  ' '  standing  delegates  to  the  Association.  There  was 
nothing  in  the  Constitution  on  the  subject.  Sometimes 
there  were  several  ministers  members  of  one  church,  none 
of  them  serving  as  pastors  and,  perhaps,  not  desired  b3^  the 
church  as  delegates.  This  was  contrary  to  Baptist  prin- 
ciples, which  allow  a  church  itself  to  elect  its  representatives 
to  all  assemblies.  They  were  ruled  out  in  1S73,  without 
amending  the  Constitution.  Some  of  our  brethren  are  slow 
to  perceive  how  Baptist  churches  differ  from  other  denomi- 
nations in  government.  A  church  with  three  or  four  minis- 
ters as  members,  had  undeserved  weight  in  determining  the 
policy  of  the  Association.  Ministers  not  desired  by  the 
church  as  delegates  could  not  be  prevented  from  acting. 

The  Broad  River  brethren  were  accustomed  to  speak  of 
the  brethren  of  the  Catawba  River  of  earlier  times,  as 
"  Hard  Shell,  or  Anti-Missionary."  This  is  not  proven  by 
the  records.  In  1845,  the  Broad  Rive1"  rejected  L-ong 
Creek's  petition  to  establish  Associational  Missions.  It  is 
true  preachers  immediately  volunteered  their  services  and 
brethren,  contributions  for  their  support.  In  1S51,  or  '52, 
the  Broad  River  Missionary  Society  was  formed,  but  it  was 
not  until  1856  that  the  Association  assumed  the  manage- 
ment of  Associational  Missions.  In  1855,  tne  Catawba 
River  endorses  R.  H.  Mood)',  the  Missionary  of  the  West- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  83 

ern  N.  C.  Baptist  Convention,  in  its  bounds,  and  urges  the 
churches  to  contribute  liberally  to  his  support.  In  1835, 
when  the  objects  of  the  N.  C.  State  Convention  were  pre- 
sented to  the  Association  by  Elder  James  Thomas,  it  did 
not  reject  them,  but  referred  them  to  the  churches  to  do  as 
they  thought  best.  This  was  ten  years  prior  to  Broad 
River's  rejection  of  L,ong  Creek's  petition.  In  1837,  the 
Association  advised  "  Silver  Creek  and  all  other  churches 
destitute  of  preaching  to  call  the  minister  they  prefer  and 
compensate  him  for  his  services."  In  1839,  "Compensa- 
tion of  Ministers  ' '  is  again  affirmed  as  duty  of  churches. 
In  1852,  a  resolution  was  adopted  recommending  to  the 
churches  to  remunerate  the  ministers  who  preach  to  them 
in  their  union  (protracted)  meetings.  Since  1S55,  the 
Catawba  River  has  always  contributed  to  support  of  and 
employed  missionaries.  From  the  above,  we  see  that  the 
Catawba  River  Association  has  always  been  professedly  a 
missionary  body.  L,ike  the  churches  of  today  the  profes- 
sion, or  doctrine,  has  been  correct;  the  practice  has  been  at 
fault. 

The  bounds  of  the  Catawba  River  Association,  from 
Union  II  (Sand}-  Plains)  to  Smyrna,  or  Rocky  Springs, 
was  about  100  miles,  embracing  most  of  Gaston,  Lincoln, 
Catawba,  Caldwell  and  Burke  counties.  When  the  meet- 
ing was  in  the  "  upper  or  lower  sections,  "  it  required  from 
a  week  to  ten  days  for  brethren  in  either  of  these  localities 
to  go  to  and  from  and  attend  the  Associations.  As  nearly 
all  the  Baptists  were  people  who  labored  with  their  own 
hands,  this  was  a  considerable  loss  of  time.  Consideration 
convinced  them  that  nothing  was  being  accomplished  which 
could  not  be  in  Associations  of  smaller  bounds.  The  reduc- 
tion of  area  in  Associations  had  generally  been  accompanied 
by  achievement  of  greater  results  in  the  Master's  work. 
Many  of  the  churches  in  the  upper  portion  seemed  to  be 
badly  tinctured  with  anti-mission  sentiments.  It  is,  also,  a 
sad  fact  that  most  churches  became  indolent  as  they  grew 
older.  In  the  lower  sections,  most  of  the  churches  were  of 
more  recent  organization  and  had  the  zeal  usual  with  a  new 


84  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

convert.     They  deserved  a  separation,  in  a  great  measure, 
on  these  accounts. 

From  1867  to  1872,  there  was  a  great  ingathering  to  the 
Baptists  from  other  denominations.  Many  of  these  new 
comers  had  united  with  the  church  without  being  regenera- 
ted. They  thought  that  the  mode  of  baptism  was  all  in 
which  the  Baptists  differed  from  other  denominations. 
Becoming  convinced  that  the  Baptists  were  right  on  this 
question,  they  united  with  them  without  any  examination 
as  to  qualification  for  baptism  by  regeneration,  and  were 
the  same  useless  members  the}'  had  been  in  their  former 
connection,  or  perhaps  a  little  more  so,  being  satisfied  on 
the  only  question  which  had  troubled  them. 

While  this  is  so,  it  is  also  true  that  the  improvement 
of  the  Baptist  preachers  in  intellectual  ability,  enabled 
them  to  present  the  Baptist  doctrines  more  forcibly  to  intel- 
ligent minds,  and  the  preachers,  whose  advantages  were 
limited,  were  much  aided  by  the  sermons  and  writings 
of  those  more  gifted  in  the  work.  Frequently,  one  of 
the  most  useful  and  consecrated  members  in  other  denomi- 
nations learned  the  "  way  of  the  Lord  more  perfectly  "  and 
united  with  the  Baptists,  and  have  been  among  the  most 
useful  members  of  their  churches. 

Another  matter,  which  worked  injury,  was  the  idea  that 
every  minister  who  came  to  us  from  another  denomination, 
should  be  immediately  ordained  by  us,  and  a  lack  of 
instruction  of  such  by  our  ministers  in  the  whole  of  the 
Baptist  doctrine,  putting  him  to  preaching  before  he  knew 
what  he  was  to  preach,  did  harm. 

One  thing  that  has  caused  objection  to  contributions  for 
religious  purposes  among  the  Baptists,  was  that  their 
fathers  were,  before  the  Revolutionary  War,  required  to 
pa}*,  in  either  money  or  part  of  crop,  taxes  for  the  expense 
of  the  church.  When  Hebron,  Warlick's,  Fong  Creek  and 
Mt.  Ruhama  were  organized,  there  were  members  who  had 
done  this,  and  who  had  been  called  to  go  to  an  election  on 
Easter  Monday,  to  choose  the  "vestrymen"  for  the 
"parish."     Being  opposed  to  union  of  church  and  state, 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  85 

they  have  failed  to  do,  when  separated,  what  the}-  objected 
to  when  they  were  united. 

Besides  the  above  ' '  inherited ' '  disinclination  to  con- 
tribute, there  was  a  local  one.  The  Baptists  of  eastern 
Lincoln  and  a  large  portion  of  Gaston,  held  membership  in 
Salem  and  Bruington.  Many  of  them  were  accustomed  to 
attend  the  yearly  "  protracted,"  or  "  campmeeting  "  at  the 
church  and  "draw  rations,"  as  it  were,  spiritually  and 
attended  no  other  service  between  times.  They  were 
.called  on  for  no  contributions  and  volunteered  none,  as  they 
did  not  know  the  Bible  and  Church  Covenant  required 
giving.  Many  of  them  could  say  "  they  had  belonged  to 
the  church  25  years  and  it  had  not  cost  them  25  cents." 
The  most  important  duty  of  the  present  ministry  is  to  con- 
vince the  members  of  Baptist  churches  that  the  same  Bible 
which  commanded  believers  baptism  and  immersion  only 
as  baptism,  as  plainly  taught  that  these  baptized  believers 
were  to  worship  God  with  their  substance;  to  support 
the  gospel  at  home  and  to  carry  it  to  sinners  at  home 
and  abroad;  that  the  Holy  Spirit — God  now  on  earth — 
has  individually  no  more  property  than  the  Son  of  Man  had 
when  here,  and  that  all  that  the  Bible  commands  on  this 
line,  must  be  accomplished  by  the  property  of  God's  people. 
They  knew  they  had  been  baptized  into  the  name, 
or  service,  of  God,  the  Father,  and  of  God,  the  Son,  but 
did  not  know  the  meaning  of  being  baptized  into  the 
service  of  God,  the  Holy  Spirit — they  thought  that  was 
something  the  preacher  said  just  to  fill  out. 

The  "  fathers"  in  many  instances  had  taught  faith  and 
baptism,  but  had  ' '  left  undone  ' '  missions  and  the  ministry. 
This  is  the  lesson  many  of  our  people  have  yet  to  learn. 

circular  letter. 

The  Catawba  Associatiox  to  her  Constituent 
Churches: — Dear  Brethren:  In  viewing  the  magnificent 
structure  of  the  Spiritual  Temple,  "  builded  together  for  a 
habitation  of  God  through  the  Spirit;  the  strong  foundation 
on  which  it  is  erected;  the  precious  material  of  which  it  is 


86  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

composed;  the  protection  guaranteed  unto  it,  all  combine  to 
show  some  great  and  noble  design;  hence,  it  is  our  object 
in  this  short  epistle  to  bring  before  your  consideration 
"  The  Design  of  the  Church  Organization." 

If  there  were  no  benefit  resulting  from  such  an  organiza- 
tion, it  would  not  have  the  sanction  of  divine  appointment. 
Such  is  its  nature  that  it  is  not  only  a  benefit  to  the  individ- 
ual members  thus  associated,  but  a  benefit  to  the  world. 
The  material  of  which  it  is  composed  denotes  that  it  is 
formed  for  action.  It  is  composed  of  such  as  are  "born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God."-  John  i,  13;  of  "lively  stones  built 
up  a  spiritual  house,  an  holy  priesthood,  to  offer  up  spirit- 
ual sacrifices,  acceptable  to  God,  by  Jesus  Christ."  It  is 
soldiery,  girded  with  the  heavenly  panoply,  engaged  in  a 
spiritual  warfare,  as  combatants,  "wrestling  not  against 
flesh  and  blood,  but  spiritual  wickedness  in  high  places." 

These  with  many  other  portions  of  scripture,  show  that  a 
member  of  the  church  organization  must  possess  suitable 
qualifications.  It  matters  not  how  many  may  be  pressed 
into  service  by  human  invention,  and  wear  the  regalia  of 
Zion's  battalion,  only  "  the  children  of  God  will  be  the  salt 
of  the  earth,  the  light  of  the  world." 

The  Church  in  all  ages  has  been  a  witnessing  church. 
"  Ye  are  my  witnesses,  saith  the  Lord."  Jesus  Christ  is 
called  "  the  faithful  and  true  witness."  For  this  purpose 
He  came  into  the  world,  that  He  might  "  bear  witness  to 
the  truth."  All  the  works  of  God  bear  witness  to  His 
existence,  from  the  smallest  atom  to  the  brightest  seraph. 
All  nature  is  vocal  with  her  Maker's  praise,  yet  she  tells 
not  how  a  sinner  can  be  just  with  God.  It  is  the  high  pre- 
rogative of  the  Church — "  the  ground  and  pillar  of  truth," 
to  whom  God  has  been  pleased  to  reveal  his  mercy,  through 
the  meditation  of  his  Son — to  give  evidence  to  a  lost  and 
ruined  world  of  the  power  of  regenerating  grace.  Coming 
up  from  the  wilderness,  leaning  on  the  arm  of  her  beloved, 
she  gives  a  grand  display  of  pardoning  mercy  that  can 
nowhere   else    be    found.     Occupying  this  position,   she  is 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  87 

Christ's  witness.  What  an  awful  responsibility!  How 
important  she  should  testify  the  truth!  The  Church,  to 
walk  worth_v  of  her  vocation,  should  walk  as  ' '  children  of 
light."      "  Abstain  from  all  appearance  of  evil." 

It  is  highly  important  that  a  witness  should  give  true 
testimony.  Is  it  not  a  deplorable  fact  that  many  in  the 
the  Church  visible,  by  their  walk,  become  enemies  to  the 
Cross  of  Christ?  Happy  for  the  world,  that  there  are  a 
few  faithful  witnesses.  But  to  bear  witness  to  the  truth  is 
not  the  only  great  design  of  the  Church  organization.  She 
is  not  to  be  the  mere  receptacle  of  truth.  She  is  to  diffuse 
it  until  His  "  way  is  known  upon  the  earth,  and  His  saving 
health  among  all  nations."  Truth,  Christianity,  is  dif- 
fusive in  its  very  nature.  Being  so,  it  is  adapted  to 
every  clime,  to  mankind  in  every  condition  in  life.  It, 
therefore,  is  adapted  to  the  urgent  necessity  that  exists 
for  the  ' '  gospel  to  be  preached  in  all  the  world;  for  a 
witness  to  all  nations. ' '  When  the  poor  demoniac  of 
Gadara  was  healed,  his  love  to  the  Savior  induced  him 
to  wish  to  leave  all  and  follow  him;  but,  no,  he  must 
go  home  and  tell  how  great  things  the  Lord  had  done 
for  him.  He  must  begin  to  bear  witness  to  the  truth,  and 
diffuse  it  at  home,  and  throughout  Decapolis.  The  spirit 
of  Christ,  and  Christianity',  is  a  missionary  spirit.  But  to 
convey  the  idea  more  fully,  that  one  great  design  of  the 
Church  is  to  diffuse  truth,  read  the  "  Great  Commission," 
containing  the  authority  by  which  we  preach  and  baptize. 
It  is  as  broad,  and  deep,  and  high  as  the  Savior's  dying 
love.  "Go  ye  into  all  the  world."  Proclaim  Salvation 
through  the  whole  of  Satan's  dominion  on  earth. 
Wherever  the  human  foot  presses  the  soil,  go;  and,  as  ye 
go,  preach  a  crucified,  risen,  ascended  Savior,  the  sinner's 
last  refuge,  the  world's  only  hope.  The  commission  that 
authorizes  us  to  preach,  commands  us  to  preach  to  every 
creature.  The  Apostles  having  a  just  conception  of  the 
"  Design  of  the  Church  Organization,"  went  into  every 
country  accessible,  proclaiming  salvation  through  Christ. 
But  the  Apostles  are  dead;   centuries  have  passed  by;  king- 


88  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

doms  have  risen,  flourished,  and  fallen,  yet  the  Church  still 
rests  securely  on  the  Rock.  The  responsibilities  that  once 
rested  on  our  predecessors,  now  rest  on  us,  their  children. 
We,  in  our  turn,  are  to  be  witnesses  for  God — to  diffuse 
the  truth. 

Dear  brethren,  we  live  in  an  eventful  age,  which  greatly 
increases  our  responsibility.  Each  individual  can  and 
should  do  something.  He  that  is  engaged  in  spreading  the 
gospel,  either  by  preaching  it  himself,  or  supporting  those 
who  do,  is  engaged  in  a  good  work.  He  is  a  benefactor  to 
his  race,  and  will  be  found  in  the  end  not  to  have  lived  in 
vain  by  using  his  influence  in  accomplishing  the  design 
of  the  Church  organization. 

As  Christians  our  labors  should  be  brought  to  bear  upon 
the  immortal  destiny  of  our  race.  What  but  the  gospel 
can  effect  that  change  on  man's  heart  which  makes  him 
meet  for  heaven? 

Our  predecessors,  feeling  the  responsibility  resting  on 
them,  founded  organizations  in  the  Church  for  the  diffusion 
of  truth.  These,  as  a  rich  legacy,  are  bequeathed. unto  us, 
their  children.  The  great  design  of  these  organizations-is, 
to  unite  the  strength  of  the  Church,  that  with  combined 
effort,  she  may  attack  the  citadels  of  the  Prince  of  Dark- 
ness. "In  union  there  is  strength."  Permit  us,  there- 
fore, to  call  your  attention  to  our  missionary  organizations, 
home  and  foreign.  In  view  of  the  great  destitution  that 
exists  within  the  bounds  of  our  Association,  who  will  dare 
say,  "  I  am  opposed  to  Home  Missions."  Are  there  not 
many  within  our  bounds  who  never  heard  a  Baptist  preach? 
But  there  are  some  who  say  they  like  the  missionary 
enterprise,  but  dislike  the  present  system.  Do  such  per- 
sons think  to  shelter  their  slothfulness  under  such  a 
shallow  pretense?  If  they  are  opposed  to  the  plan  now 
in  operation,  let  them  suggest  a  better.  We  are  ready 
to  adopt  it. 

Our  present  Missionary  system  seems  to  meet  the  appro- 
bation of  the  Great  Head  of  the  Church.  He  has  signally 
blessed    us.      It   is    a    fact    worthv    of    record,    that    those 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  89 

churches,  associations,  and  individuals,  who  have  done 
most  for  the  diffusion  of  truth,  have  been  more  abundantly 
blessed.  As  Aaron's  rod  was  distinguished  from  the  others 
by  budding,  so  such  associations,  churches  and  individuals 
are  distinguished  by  their  progressive,  healthy,  spiritual 
condition.  They  are  occupying  their  talents  till  their  Lord 
doth  come,  and  thereby  accomplishing  the  great  design 
of  their  spiritual  existence.  The  blessings  of  heaven 
resting  on  such  pious  endeavors,  should  stimulate  us  to 
action.  Look  abroad.  Ethiopia  is  stretching  forth  her 
hands  to  God;  the  heathen  are  growing  ripe  for  the  gospel 
harvest.  The  East  is  in  commotion.  The  idols  of  China 
are  being  cast  to  the  moles  and  the  bats.  A  door  unri- 
valled is  now  opening  in  that  benighted  land  for  missionary 
labor.  Hitherto  secluded  Japan  is  ready  to  grant  us  admis- 
sion among  her  idolatrous  thousands.  The  sable  sons  of 
Africa  are  crying  for  the  bread  of  life,  welcoming  the 
missionary  to  their  sunny  shores  and  learning  to  lisp  the 
name  of  Jesus.  When,  O,  when,  shall  the  hills  of  Zion 
echo  with  the  sounds;  "The  kingdoms  of  this  world,  are 
become  the  kingdoms  of  our  Lord  and  His  Christ!" 

Finally,  brethren,  could  we  keep  constantly  in  view 
the  design  of  our  organization,  the  responsibility  resting  on 
us,  we  should  not  be  so  often  characterized  by  coldness  and 
inactivity  in  our  Master's  cause.  Let  us  be  guarded 
against  an  anti-Nomain  or  anti-missionary  spirit.  Such  is 
not  the  spirit  of  the  gospel.  We  may  excuse  our  indolence 
and  inactivity  by  taking  shelter  under  the  eternal  purpose 
of  God,  saying;  "  In  his  own  good  time  He  will  do  it." 
But  such  acts  do  not  glorify  God,  nor  diffuse  truth,  which 
is  the  great  design  of  our  existence.  God's  eternal  purpose 
shall  be  accomplished,  but  that  will  afford  no  protection 
to  our  negligence  in  discharge  of  duty. 

Is  there  a  private  member  among  us  who  does  not  feel 
solemn  in  view  of  the  great  responsibilities  that  the  name  of 
Christian  imposes  on  him?  Is  there  a  minister  who  does 
not  tremble  with  anxiety  as  he  reads  the  last  words  of  his 
ascending  Lord  and  Master;  "  Go  ye  into  all  the  world?" 


90  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

May  the  Lord  impress  on  each  of  us,  a  due  sense  of 
the  responsibility  resting  on  us,  and  enable  us  to  discharge 
our  duty  faithfully.     Amen.  R.  B.  Jones. 

CIRCULAR  LETTER. 

The  Catawba  River  Association  to  them  that  have  obtained 

like  precious  faith  with    us,   through    the    righteousness 

of  God,  and  our  Savior  Jesus  Christ: — 

Grace  and  peace  be  multiplied  unto  you  through  the 
knowledge  of  God,  and  of  Jesus  our  Lord: — ■ 

From  the  interest  with  which  our  circulars  have  hitherto 
been  received  and  read,  we  again  venture  to  address  you 
with  another  on  the  subject  of  Communion. 

We,  as  a  denomination,  by  all  Pedo  Baptists  are  vehe- 
mently accused  of  the  crime  of  close  communion,  viz:  of 
not  communing  with,  nor  admitting  Pedo  Baptists  to  com- 
mune with  us.  The}"  say  we  are  ' '  narrow-contracted,  and 
tacitly  accuse  all  denominations,  but  ourselves,  as  anti- 
christian."  And  some  of  our  own  denominations  are  not 
well  satisfied  on  this  subject.  To  answer  these  objections 
and  present  this  long  agitated  subject  in  its  true  light,  w7ill 
be  the  object  of  this  short  epistle: 

We,  in  the  first  place,  invite  your  attention  to  I  Cor.  xi 
29: — "  For  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself,  not  discerning  the 
Lord's  bod}-." 

The  question  now  arises,  what  would  render  one  of 
the  sons  or  daughters  of  Adam  worthy  or  unworthy?  It 
has  by  some  been  argued  that  the  atonement  made  by  Jesus 
Christ  done  away  original  sin,  and  that  mankind  are  all 
born  sinless.  This  we  deny.  "  Behold  I  was  shapen  in 
iniquity  and  in  sin  did  my  mother  conceive  me." — Psalm 
li  5;  and  in  the  7th  verse  of  the  same  Psalm: — "  Purge  me 
with  hyssop  and  I  shall  be  clean;  wash  me  and  I  shall  be 
whiter  than  snow. ' '  This  truth  is  plain  and  to  the  point 
that  we  must  be  purged  and  washed  before  we  can  be  white 
and  clean.  "  Verily,  verily  I  say  unto  thee  except  a  man 
be  born  of  water  and  of  the  spirit  he  cannot  enter  into  the 
kingdom  of  God."     This  birth  of  the  water  and  spirit  is 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  9 1 

not  a  birth  of  the  flesh,  nor  of  the  will  of  man,  but  a  birth' 
of  the  spirit  and  of  the  power  of  God.  Persons  having 
undergone  this  spiritual  purgation,  this  cleansing  ablution 
and  born  again,  are  no  more  strangers  and  foreigners,  but 
fellow-citizens  with  the  saints  and  of  the  household  of  God. 
These  have  a  fair  and  undisputable  right  to  all  the  privi- 
leges and  immunities  of  the  spiritual  state,  and  are  entitled 
to  the  nearer  and  higher  honor  and  privilege  of  sons  and 
daughters,  and  are  heirs  of  God  and  joint  heirs  with  Jesus 
Christ.  And  as  dutiful  children  are  bound  to  walk  in  all 
his  ordinances,  submitting  to  all  his  statutes,  and  obey 
all  his  commands.  They  have  a  right  and  it  is  their 
bounden  duty  to  demand  and  receive  the  ordinance  of 
baptism  and  thus  fulfil  all  righteousness. 

The  question  naturally  arises;  What  is  baptism?  We  say; 
1st,  It  is  an  outer  sign  of  an  inward  and  spiritual  grace; 
2nd,  It  is  the  answer  of  a  good  conscience;  3rd,  It  is 
the  initiatory  ordinance  into  the  visible  church.  To  con- 
stitute a  valid  baptism  there  are  three  prerequisites: — First, 
a  proper  subject;  second,  a  qualified  administrator;  third, 
the  scriptural  mode. 

First,  A  proper  subject:  One  that  believes  with  all  his 
heart  that  Jesus  Christ  is  the  Son  of  God,  has  repented, 
and  by  faith  is  united  to  Christ  Jesus.  (Acts  viii  chapter 
last  clause  of  the  36th  verse. )  ' '  What  doth  hinder  me  to 
be  baptized?  "37th  verse.  And  Philip  said,  "If  thou 
believest  with  all  thy  heart,  thou  mayest."  And  he 
answered,  "I  do  believe  that  Jesus  Christ  is  the  Son  of 
God."  To  show  that  they  mnst  repent,  read  L,uke  xiii  3. 
"  I  tell  you  nay;  but  except  ye  repent,  ye  shall  all  likewise 
perish."  That  they  must  have  faith,  read  Heb.  xi  6, 
"but  without  faith  it  is  impossible  to  please  him:  for 
he  that  eometh  to  God  must  believe  that  he  is,  and  that  he 
is  the  rewarder  of  them  that  diligently  seek  him."  We 
have  now  described  a  proper  candidate  for  baptism. 

Now,  for  the  administrator:  He  must  be  one  called  of 
God,  as  was  Aaron.  (Heb.  v,  4. )  He  must  be  baptized  by 
a  proper  administrator,   in    a    scriptural    mode,    and    have 


92  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

faith  in  the  mode  he  practices,  "  for  whatsoever  is  not  of 
faith  is  sin,"  Romans  xiv,  last  clause  23rd  verse.  For  the 
mode,  we  refer  you  to  the  Circular  appended  to  our  minutes 
of  1850. 

You  may  ask  who  baptized  the  Savior  when  he  set 
his  disciples  the  example,  and  showed  his  people  the  mode 
in  Jordan? 

Answer. — John,  the  Baptist.  (See  Matt,  iii,  13-17;  Mark 
i,  9-1 1 :  Luke  iii,  21-22.  ) 

Question. — Who  baptized  John? 

Answer: — He  was  sent  by  God  himself  in  the  spirit  and 
power  of  Elijah:  "Behold,  I  will  send  you  Elijah,  the 
prophet,  before  the  coming  of  the  great  and  dreadful  day 
of  the  Lord.  And  he  shall  turn  the  heart  of  the  fathers  to 
the  children  and  the  heart  of  the  children  to  their  fathers 
lest  I  come  and  smite  the  earth  with  a  curse,"  Malaehi  iv 
5-6.  This  prophecy  of  Malaehi,  though  written  397  years 
before  the  commencement  of  the  christian  era,  was  fulfilled 
in  the  coming  of  John  the  Baptist,  which  we  now  proceed 
to  prove.      Read  Matthew  xi,  2-14.' 

Query. — Do  the  Pedo  Baptists  permit  unbaptized  persons 
to  approach  the  Lord's  table  and  partake  of   the  Eucharist? 

None,  we  presume,  will  pretend  to  say  they  do.  Oh, 
sirs,  you  hold  close  communion  too.  Do  you,  with  all  your 
boasted  charity,  ever  invite  the  Quakers  to  commune  with 
you?  Xo.  Why?  Because  they  are  not  baptized  at  all. 
Do  you  Pedo  Baptists  make  their  not  being  baptized  a  bar 
to  their  communing  with  you?  To  be  consistent  we 
are  compelled  not  to  commune  with  unbaptized  persons. 
There  you  are  right  friends.  But  before  you  call  us 
contracted,  any  more,  cast  the  beam  out  of  your  own 
eye  that  you  may  see  clearly  to  cast  the  mote  out  of 
your  brother's  eye. 

' '  But  you  will  not  commune  with  our  members  who  are 
baptized  in  your  own  mode."  Do  your  administrators 
have  faith  in  immersion?  Were  they  ever  immersed  them- 
selves? If  not  we  conscientiously,  with  the  Old  and  New 
Testament   in  our  hands  and  the  practice  of  the  Apostles 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  93 

before  our  eyes,  view  what  you  call  baptism  as  invalid,  as 
if  }*ou  have  never  received  anything  called  baptism. 

If  ever  we  agree  to  open  communion  with  all  professors 
of  Christianity,  we  at  once  break  through  all  the  rules  of 
consistency ;  the  customs  of  the  whole  christian  world,  and 
admit  that  any  thing  and  every  thing  is  baptism,  with  this 
text  staring  us  in  the  face: — "One  Lord,  one  faith,  one 
baptism,"  Ephes.  iv,  5.  This  the  Baptists  cannot,  will  not 
do.  When  you  ask  them  to  sanction  sprinkling,  or  pour- 
ing, for  christian  baptism,  every  true  Baptist  will  be  found 
at  his  post,  and  from  it  he  will  not  move,  whatever  the 
consequences  may  be.  He  would  consider  himself  a  traitor 
to  God  and  man  to  forsake  his  post  of  duty.  The  truth  he 
will  stand  up  to,  whatever  it  may  cost  him,  nor  will  he  sell 
it,  if  for  it  he  could  obtain  the  smiles  of  the  whole  Pedo 
Baptist  world. 

We  now  come  to  make  a  few  remarks  with  regard  to  our 
accusers  on  this  subject,  and  show  who  of  accused  or 
accusers,  are  the  most  contracted,  the  closest  commun- 
ionists  and  most  inconsistent. 

We  will  call  your  attention  to  an  extract  from  the  records 
of  a  Presbyterian  Synod,  as  published  by  its  order  in 
the  Union  Evangel  and  Presbyterian  Advocate,  1820,  vol.  2 
PP96-99;  to  the  question,  "Is  it  proper  there  should  be 
intercommunion  between  Presbyterians  and  those  denom- 
inations who  hold  Armenian  sentiments?' '  the  following 
answer  is  given  to  this  report: — "That  after  giving  it 
all  the  attention  which  the  importance  of  the  subject 
demands,  they  are  of  the  opinion  that  for  Presbyterians  to 
hold  communion  in  sealing  ordinances  with  those  who  deny 
the  doctrines  of  grace  through  the  blood  of  Christ,  &c. ,  is 
highly  prejudicial  to  the  truth  as  it  is  in  Jesus.  Nor 
can  such  intercommunion  answer  any  valuable  purpose  to 
those  who  practice  it,  as  two  cannot  walk  together  except 
they  be  agreed."  Every  one  who  is  in  the  smallest  degree 
acquainted  with  church  history,  perceives  who  this  report 
is  aimed  at. 

Another  report  of   a  committee  on  a  former  resolution  of 


94  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

a  Presbyterian  S}mod,  and  which  was  adopted,  goes  even 
farther  than  this,  and  is  as  follows:—"  The  committee  are 
of  opinion  that  for  Presbyterians  to  hold  communion  in 
sealing  ordinances  with  those  who  belong  to  churches 
holding  doctrines  contrary  to  our  standards,  is  incompatible 
with  the  purity  and  peace  of  the  church  and  highly  preju- 
dicial to  the  truth  as  it  is  in  Jesus.  Nor  can  such  com- 
munions answer  any  valuable  purpose. ' '  Will  Presbyterians 
with  these  avowed  principles  and  hundreds  of  others  of 
a  like  nature,  that  might  be  adverted  to,  charge  upon 
the  Baptists  the  crime  of  close  communion?  If  you  do,  we 
say,  "  physician  heal  thyself." 

The  Protestant  Episcopal  Church,  by  its  peculiar  views, 
render  it  close  communion.  They  contend  for  apostolic 
succession  as  essential  to  the  gospel  ministry;  will  not 
recognize  men  who  are  out  of  that  line  as  ministers  of 
the  gospel,  and,  therefore,  duly  qualified  to  administer  the 
ordinance  of  the  church.  With  these  views,  which  the 
whole  P.  E.  Church  entertain,  no  intelligent  member  or 
minister  of  that  communion  will  any  more  receive  the 
ordinances  from  the  hands  of  Presbyterian,  Methodist  or 
Baptist  ministers  than  they  would  from  the  hands  of  a 
layman.  But  though  they  may  not  deem  it  consistent  to 
come  to  the  Presbyterian  or  Methodist  communion  table, 
yet  they  will  condescend  to  allow  them  to  come  to  theirs 
after  the  elements  have  been  consecrated  by  the  hands 
of  one  of  the  regular  descendants  in  the  line  from  St.  Peter. 
And  yet,  by  this  great  condescension,  they  exhibit  their 
inconsistency  by  departing  from  their  own  laws,  as  will 
appear  by  reference  to  the  ' '  Book  of  Common  Prayer 
under  Confirmation."  It  reads  thus: — "And  there  shall 
none  be  admitted  to  the  Holy  Communion  until  such  times 
as  he  be  confirmed,  or  be  ready,  or  be  desirous  to  be 
confirmed."  Of  course  they  cannot  admit,  according  to 
this  law,  any  but  Roman  Catholics,  and  such  as  have 
confirmation  like  themselves.  As  for  Presbyterians,  Con- 
gregationalists,  Methodists  and  Baptists,  should  they  desire 
such  a  privilege,  they  must  all  stand  aside;  because  none  of 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  95 

these  denominations  either  desire,  practice  or  believe  in 
confirmation.  With  close  communion  laws,  we  ask  how 
can  the  P.  E.  Church  be  open  communionists.  They  cannot 
be  open  communionists  with  these  laws  and  their  refusal  to 
reciprocate  the  courtesy  of  other  denominations  by  sitting 
down  with  them  at  their  table  and  thereby  recognizing 
them  as  churches  of  Christ  and  their  pastors  as  his  accredi- 
ted and  authorized  ministers. 

Will  Episcopalians  with  these  facts  staring  them  in  the 
face  cry  out  against  the  Baptists;  "  Close  communion?"  If 
you  do,  we  say;  "  Cast  first  the  beam  out  of  thine  own  eye 
and  then  shalt  thou  see  clearly  to  cast  the  mote  out  of  thy 
brother's  eye."  We  have  shown  fairly  that  though  the 
Episcopalians  will  break  their  own  rules  to  allow  persons, 
who  neither  practice  nor  believe  in  confirmation  to  come  to 
the  Lord's  table  with  them,  yet  they  will  not  reciprocate  by 
receiving  the  elements  from  what  they  deem  unconsecrated 
hands. 

The  Methodist  Episcopal  Church  does  not  deem  it  wrong 
to  go  and  eat  and  drink  with  them,  though  they  never 
return  the  courtesy.  But  we  shall  show  that  whatever 
Methodists  may  do  with  regard  to  that  of  sitting  down 
at  their  table,  according  to  their  Discipline,  they  are  far 
from  being  open  communionists  with  regard  to  the  admis- 
sion of  other  churches  to  their  own  table.  On  page  77  of 
their  Book  of  Discipline,  section  13,  it  is  asked:  "  Query: — 
Are  there  any  directions  to  be  given  concerning  the  Eord's 
Supper."  In  articles  II  and  III  of  that  section,  we  have 
the  following  answers:  "  Let  no  person  that  is  not  a  mem- 
ber of  our  church  be  admitted  to  the  Communion  without 
examination  and  some  token  given  by  an  Elder  or  Deacon. 
No*  person  shall  be  admitted  to  the  Lord's  Supper  among 
us,  who  is  guilty  of  a  practice  for  which  we  would  exclude 
a  member  from  our  church."  Now  here  are  two  restric- 
tions laid  upon  members  of  other  churches: — First,  they 
cannot  be  admitted  without  an  examination  and  a  token 
given  by  an  Elder  or  a  Deacon;  second,  they  cannot  be 
admitted  if  they  are  guilty  of  any  practice  which    would 


96  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

exclude  a  member  from  the  Methodist  Episcopal  Church. 

It  is,  at  the  most  casual  glance,  seen  that  the  two 
restrictions  cut  off  a  multitude,  if  not  all,  in  good  and  regu- 
lar standing  in  other  churches.  Let  us  examine  them. 
With  regard  to  the  first,  the  question  naturalh*  arises,  what 
is  this  token,  which  is  to  be  given  from  an  elder  or 
deacon.  Answer:  Dr.  Bangs  says  it  is  a  ticket  or  cer- 
tificate, which  is  doubtless  correct.  With  this  explanation 
a  person  desiring  to  commune  applies  to  an  elder  or  deacon 
for  a  note,  or  ticket,  of  admission  upon  which,  he  opens  his, 
Discipline  and  reads  from  page  94,  section  6:  "  Question: — 
Should  we  insist  on  the  rules  concerning  dress?  Answer: 
By  all  means.  This  is  no  time  to  give  encouragement  to 
superfluity  of  apparel."  And,  in  the  fourth  article,  he 
reads: — "  Give  no  tickets  to  any  that  wear  high  heads, 
enormous  bonnets,  ruffles  or  rings."  He  says: — "  Madam, 
I  cannot  admit  you;  you  are  not  plain  enough  in  your 
dress.  You  wear  rings,  ruffles,  &c,  and  my  Discipline  will 
not  permit  me  to  give  tickets  to  such."  "  But,"  says  the 
applicant,  "I  am  a  member  of  the  Presbyterian  Church 
in  good  and  regular  standing  and  I  thought  you  were  open 
communionists. "  "Well,"  says  the  elder,  "we  are,  but 
we  can't  admit  you  because  our  Discipline  forbids  it." 

Suppose  a  minister  of  another  church,  appareled  with  all 
the  plainness  of  a  Quaker,  applies  to  an  elder  for  a  ticket  to 
the  Lord's  Supper.  The  elder  looks  at  him  and  says: 
"  You  are  very  plain  in  your  dress,  and  as  far  as  your 
appearance  is  concerned,  I  can  give  you  a  ticket;  but  I 
must  examine  you  as  to  your  practice."  He  then  takes  the 
book  of  Discipline,  reads  page  68,  section  19;  "Question 
3,  What  shall  be  done  with  preachers  who  hold  and  dissem- 
inate publicly  or  privately,  doctrines  which  are  contrary  to 
our  articles  of  religion?  Answer,  Let  the  same  process  be 
observed  as  in  gross  immorality."  "Now,"  sa3^s  the 
elder,  "  I  would  enquire  are  you  with  us  in  doctrine?" 
"  No  sir,"  says  the  applicant.  "I  believe  in  the  doctrine 
of  personal  and  eternal  predestination  as  set  forth  in  the 
Presbyterian  Confession  of  Faith,   PP15-19,    and    I  preach 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  97 

it  whenever  I  deem  it  proper  so  to  do."  "Then,"  says 
the  elder,  "  I  cannot  admit  you  to  the  table  of  the  Lord,  as 
you  must  perceive  from  the  Discipline  which  I  have  just 
read."  "  But  then,"  responds  the  applicant,  "  that  applies 
to  your  ministers  and  not  to  us."  "  I  admit  that  it  does," 
rejoins  the  elder,  "  but  think  you  that  we  ought  to  admit  a 
person  to  the  table  who  is  guilty  of  what  would  exclude  a 
minister  from  the  church?  Besides,  the  Discipline  says 
in  another  place  that  no  person  shall  be  admitted  to  the 
Lord's  Supper  among  us,  who  is  guilty  of  any  practice  for 
which  we  would  exclude  a  member  of  our  church. "  "  May 
I  not  further  inquire,"  says  the  applicant,  "  whether  this 
last  rule  does  not  apply  to  members  and  not  to  ministers?" 
"I  think  not,"  replies  the  elder,  "but  if  it  should,  we 
have  another  rule  very  similar  to  it,  which  particularly 
applies  to  members.  It  is  on  page  95,  section  7,  article  3; 
'  If  any  member  of  our  church  shall  be  clearly  convicted  of 
endeavoring  to  sow  dissensions  in  any  of  our  societies  by 
inveighing  against  either  our  doctrines  or  disciplines,  such 
person  so  offending  shall  first  be  reproved  by  the  senior 
minister,  or  preacher  of  his  circuit,  and  if  he  persist  in  such 
pernicious  practices,  he  shall  be  expelled  from  the  church.' 
Now,  if  you  will  promise  that  you  will  not  inveigh  either 
against  our  doctrines  or  Discipline,  I  can  admit  you  and 
give  you  the  token,  otherwise,  I  cannot."  "  Why,  I 
thought  you  were  open  communionists,  but  I  find  I  am 
mistaken,"  replies  the  applicant.  "  O,  yes,"  says  the 
elder,  "  we- are  open  communionists.  Our  greatest  objec- 
tion to  the  Baptists  is,  that  the}'  will  hang  on  to  close 
communion."  "Well,"  says  the  applicant,  "upon  my 
word,  all  the  difference  I  perceive  between  you  and  the 
Baptists  is,  you  profess  to  open  communion  and  are  in  your 
Discipline  close  communionists;  whilst  the  Baptists  make 
their  practice  agree  with  their  profession.  From  what  I 
can  learn  from  your  Discipline,  I  find  that  the  terms  of 
communion,  with  you,  are  simply  these: — We  must  believe, 
preach  and  dress  just  like  Methodists.  If  I  mistake  not, 
this  is  going  a  little  ahead  of  the  Baptists.      For,   Baptists 


98  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

will  allow  their  members  and  ministers  to  differ  on  theologi- 
cal points,  and  yet  not  refuse  to  fellowship  them  at  the 
Lord's  table."  Permit  us  then,  our  dear  friend,  to 
suggest  that  instead  of  crying  out  against  the  Baptists  for 
their  close  communion,  boasting  at  the  same  time  of  your 
open  communion,  to  lay  your  hand  upon  your  mouth  until 
you  alter  your  Discipline,  striking  out  the  restrictions 
which  render  your  church  more  restricted  in  her  com- 
munion than  even  that  church  which  Pedo  Baptists  all 
agree  to  censure,  and,  if  possible,  to  pull  down. 

And  now,  in  conclusion,  dear  brethren,  we  as  a  denomin- 
ation, are  at  this  time  very  unpopular;  but  the  scriptures 
are  on  our  side.  If  God  be  for  us,  who  can  be  against  us? 
Be  zealous  to  maintain  good  works;  be  wise  as  serpents  and 
harmless  as  doves;  be  perfect;  be  of  one  mind;  live  in  peace,, 
and  the  God  of  Peace  will  be  a  pillar  of  fire  by  night  and  of 
shade  by  day;  and  leave  not  an  hoof  behind,  but  land  them 
all  safely  in  the  Heavenly  Canaan  above. 

Thomas  Carlton.     [1851.] 
portion  of  circular  letter,   1 856. 

But,  say  those  opposed  to  Missions,  the  missionaries 
must  be  paid.  Pray,  my  dear  brother,  does  not  the  word  of 
inspiration  say  so  too?  You  cannot  deny  it.  Hear  Paul: — 
"  Who  goeth  a  warfare  at  his  own  charges;  who  planteth 
a  vineyard  and  eateth  not  of  the  fruit  thereof,  or  who 
teedeth  a  flock  and  eateth  not  of  the  milk  of  the  flock, 
for  it  is  written  in  the  law  of  Moses,  thou  shalt  not  muzzle 
the  mouth  of  the  ox  that  treadeth  out  the  corn.  Doth 
God  care  for  oxen,  or  sayeth  He  it  for  our  sakes;  for 
our  sakes  no  doubt  this  is  written,  that  he  that  ploweth 
should  plow  in  hope;  and  he  that  thresheth  in  hope  should 
be  partaker  of  his  hope,"  I  Cor.  ix,  7,  9,  10.  But  why 
need  we  quote  scripture?  The  Old  and  New  Testa- 
ments are  both  so  full  of  plain  texts  that  those  who  preach 
the  gospel  shall  live  of  the  gospel,  that  to  select  them 
all  would  be  a  task  not  much  less  than  to  write  out  one- 
fourth  of  the  New  Testament.  May  we  all  seek  the  truth, 
find  and  understand  the  same.      May   God  in  His  infinite 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  99 

goodness  and  mercy  pour  the  oil  of  consolation  on  the 
troubled  waters  of  strife.  May  we  all  keep  the  unity  of 
the  Spirit  in  the  bonds  of  peace,  not  devouring  one  another. 
May  bickerings,  backbitings  and  vain-glory  cease.  May 
we  not  think  too  little  of  our  brethren  and  too  much 
of  ourselves,  but  all  strive  to  know  the  place  in  our 
Master's  vineyard  we  ought  to  occupy,  and  then  go 
unitedly,  prayerfully  and  resolutely  to  our  posts,  resolving 
to  maintain  the  truth,  or  bleach  the  ground  with  our 
bones.  So,  that  when  our  Master  comes,  we  may  receive 
the  plaudit  of  "  well  done  good  and  faithful  servant,  enter 
into  the  joy  of  the  Lord;"  and  may  we  leave  the  world 
singing  hallelujah  to  the  great  Head  of  the  Church,  is  our 
prayer,  for  the  Redeemer's  sake.     Amen. 

Thomas  Carlton. 

CIRCULAR  LETTER,     i860. 

Dear  Brethren: — As  the  writer  of  this  humble  epistle 
was  appointed  at  the  last  session  of  this  Association  to 
choose  a  subject  on  which  to  write  the  Circular  Letter,  he 
knows  of  no  better  subject  or  one  of  more  importance  to 
the  Baptist  denomination  than  "Fellowship."  We  there- 
fore, address  }tou  from  Acts  ii,  42 : —  '  'The}-  continued  stead- 
fastly in  the  Apostles'  doctrine  and  fellowship,  and  in 
breaking  of  bread,  and  in  prayers." 

The  word  fellowship  comes  from  the  word  fellow,  that 
signifies  a  companion  and  equal,  a  company-partnership. 
The  inspired  historian  goes  on  to  explain  the  nature  and 
effect  of  this  fellowship: — "  And  they  continuing  daily 
with  one  accord  in  the  temple,  breaking  bread  from  house 
to  house,  did  eat  their  meat  with  gladness  and  singleness  of 
heart,  praising  God,  and  having  favor  with  all  the  people;" 
and,  "  the  Lord  added  to  the  church  daily  such  as  should 
be  saved."  This,  no  doubt,  is  the  church  of  Jesus  Christ, 
which  he  came  to  set  up  in  the  world;  and  its  discipleship, 
and  fellowship,  and  membership  are  the  same  through 
all  times.  However  its  membership  may  increase,  it  is 
still  the  same  church;  but  we  are  told  by  many  professors 
that  this  church  has  increased  and  branched    out  into  so 


IOO  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

mam*  branches  that  everybody  has  a  right  to  its  member- 
ship; some  of  the  Baptists,  too,  are  dipping  their  pencil  in 
this  black  dye.  Baptists,  think  of  this!  This  everybody 
membership  is  doing  the  cause  of  God  more  harm  than 
anything  else  in  the  world.  But  to  return  to  our  subject 
This  fellowship  arises  from  the  very  nature  of  the  church 
to  which  it  belongs.  Some  think  it  is  more  correct  to  say 
kingdom  than  church.  However  this  may  be,  we  discuss 
the  attributes  as  the  same.  This  church,  or  kingdom, 
began  to  be  set  up  under  the  preaching  of  John  the  Baptist, 
and  all  his  preaching  contained  the  very  elements  of  fellow- 
ship. 

Matthew  says,  "  in  those  days  came  John  the  Baptist, 
preaching  in  the  wilderness  of  Judea  and  saying,  repent  ye, 
for  the  kingdom  of  heaven  is  at  hand."  We  see  the  policy 
of  this  great  man  of  God  in  opening  his  heavenly  mission. 
He  at  once  cuts  off  all  pleas  that  might  come  from  Jew 
or  Gentile,  without  repentance,  a  change  of  heart  and  life. 
We  see  this  ably  discussed  and  defended  in  Matt,  iii,  1-12. 
The  great  object  in  view  was  to  establish  one  church,  or 
kingdom,  that  should  stand  forever.  At  an  early  day 
Jesus  joined  this  church  and  became  its  great  Teacher  and 
Leader.  To  get  a  full  account  of  this  great  transaction, 
read  Matt,  iii,  12-17.  Jesus  began  his  heavenly  ministry  in 
the  manner  and  style  of  John  the  Baptist.  "  From  that 
time  Jesus  began  to  preach  and  to  say  the  kingdom  of 
heaven  is  at  hand,"  Matt,  iv,  17.  We  see  at  once  the 
importance  of  repentance,  as  it  prepares  the  heart  to  receive 
all  the  blessings  of  the  kingdom.  This  is  the  principle 
upon  which  the  fellowship  of  the  church  is  enjoyed  and 
carried  out.  Jesus  not  only  preached  this  doctrine  Himself, 
but  taught  His  disciples  to  preach  it  wherever  they  went, 
and  with  that  taught  that  there  is  but  one  true  church. 
Jesus  preached  this  in  all  his  parables.  What  can  be 
plainer  than  the  parable  of  the  sheep,  John  x,  or  of  the 
true  vine,  John  xv. 

Furthermore  He  taught  His  disciples  plainly,  a  short 
time  before  he  left  them,   that  this  is  the  case,   and  as  such 


HISTORY  OP  SOUTH  FORK  ASSOCIATION.  IOI 

tells  them  everything  they  needed  to  comfort  their  hearts. 
He  promises  them  the  Comforter.  (See  John  xiv,  16-17; 
xv,  26;  xvi,  7.)  Moreover,  He  says  for  them,  "that  they 
might  be  kept  from  the  evils  that  are  in  the  world,  and  be 
sanctified  through  the  truth,  and  all  be  one  in  Him  as  He 
was  in  the  Father  and  the  Father  in  Him,  that  they  also 
may  be  one  in  us,"  John  xvii,  21. 

This  is  the  fellowship  of  the  true  disciples,  and  nothing 
else  will  do.  We  have  before  us  now  the  most  important 
part  of  the  church's  history.  In  about  the  space  of  50 
days,  the  greatest  events  took  place  that  ever  did  or  ever 
will.  Some  of  these  events  will  now  pass  under  our 
notice.  *  *  *  Dear  brethren,  we  refer  you  to  the  whole 
of  the  first  chapter  of  Acts  for  a  full  account  of  this  great 
subject.  *  *  *  Peter  begins  his  sermon  at  verse  14  and 
ends  at  verse  36  of  the  second  chapter  of  Acts.  As  the 
people  did  not  understand  the  wonderful  influence  of  the 
Holy  Spirit,  they  were  amazed  and  some  said  one  thing  and 
some  another.  Peter  quoted  the  second  chapter  of  Joel  to 
show  that  the  prophets  had  spoken  of  that  very  thing  long 
before.  Peter  then  directs  their  attention  to  the  great 
object  in  view,  namely;  to  witness  the  resurrection  and 
ascension  of  Jesus,  and  that  He  was  pouring  out  upon  them 
the  Holy  Ghost;  that  he  was  the  Messiah,  a  man  known  to 
be  approved  of  God  by  his  miracles  and  wondrous  signs; 
that  he  was  not  crucified  without  the  determined  counsel 
and  foreknowledge  of  God.  While  Peter  was  preaching, 
the  Holy  Spirit  was  carrying  the  work  with  power  to 
the  hard  hearts  of  his  hearers.  Many  of  them  became 
so  concerned  and  alarmed  that  the}7  said  unto  Peter  and  the 
rest  of  the  Apostles,  "  Men  and  brethren,  what  shall  we 
do?"  We  see  at  once  the  situation  these  men  were  in  with 
regard  to  their  guilt  before  God,  for  the  answer  and  direc- 
tions remain  through  all  time  to  guide  them  in  the  right 
way. 

If  the  Apostles  were  commanded  'or  had  any  right  to 
open  the  doors  of  the  church  as  wide  as  the  world,  now  was 
the  time  to  invite  everybody  in.     The  twelve  Apostles  and 


102  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

the  church,  together  with  thousands  of  people  deeply 
affected,  were  all  there  filled  with  the  Holy  Ghost.  Why 
then  did  not  the  preacher  cry  aloud  and  say;  "Come  every 
one  of  you;  you  ought  all  to  join  the  church?"  We  hear 
no  such  trash  from  Peter,  but  he  told  them  to  repent  and 
be  baptized  in  the  name  of  the  Lord  Jesus  for  the  remission 
of  sins,  and  that  they  should  receive  the  gift  of  the 
Holy  Ghost.  Then  they  gladly  received  the  word,  and 
there  were  added  to  the  church  three  thousand  souls,  who 
were  baptized  into  the  fellowship  of  the  church. 

Now,  we  are  to  enquire  in  what  did  this  fellowship 
consist.  We  here  consider  two  things: — First,  fellowship 
with  God;  second,  fellowship  with  one  another. 

First,  fellowship  with  God.  St.  Paul  says,  "  As  many 
as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of  God," 
Rom.  viii,  14.  "  Ye  are  the  children  of  God  by  faith  in 
Jesus  Christ,"  Gal.  iii,  24.  "  Therefore,  being  justified  by 
faith  we  have  peace  with  God  through  our  Lord  Jesus 
Christ,"  Rom.  v,  1.  And  having  peace  with  God  we  have 
fellowship  with  him;  and  upon  the  same  principle  that  we 
have  fellowship  with  God  we  have  fellowship  with  one 
another,  because  we  are  fellow-believers;  that  is;  all  chris- 
tains  have  the  same  kind  of  faith,  "one  Lord,  one  faith, 
one  baptism,"  (Eph.  iv,  5.)  Read  the  whole  connection 
and  you  will  find  that  it  is  all  oxe  faith,  till  we  come  in 
the  unit}-  of  faith  and  of  the  knowledge  of  the  Son  of  God 
to  be  a  perfect  man,  according  to  the  measure  of  the  stature 
of  the  fulness  of  Christ  Jesus.  So  they  are  all  brethren  of 
the  same  household,  learners  under  one  great  master; 
all  taught  by  the  same  word  and  Spirit. 

Second,  again,  the}-  are  the  fellow-servants  under  one 
great  Lord.  They  belong  to  him  and  are  joyfully  willing 
to  serve  him.     They  are  fellow  laborers  too. 

We  would  wish  to  say  much  here,  but  our  letter  is  too 
long.  One  great  part  of  the  church's  labor  is  to  seud 
the  gospel  into  all  the  world.  Let  the  Baptists  ask 
themselves  if,  as  fellow-laborers  together  with  Christ, 
thev  have  not  a  bad  way  of  showing  it,    while    many    of 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  103 

them  are  opposing  every  measure  that  is  taken    to  send  the 
gospel. 

Another  great  part  of  the  fellowship  of  true  disciples, 
consists  in  their  being  fellow-sufferers.  We  first  see  them 
as  a  little  band  of  one  hundred  and  twenty  united  in  prayer 
and  supplication  of  one  heart  and  one  soul.  Soon  after 
this  we  find  an  addition  of  three  thousand  in  possession  of 
the  same  spirit,  for  they  sold  their  goods  and  parted  with 
them  to  all  men  as  every  man  had  need.  Shortly  after  this 
many  that  heard  the  word  believed,  and  the  number  of  the 
men  was  about  5,000.  (See  Acts  iv,  4.)  The  multitude 
that  believed  were  all  of  one  heart  and  soul,  neither  did 
they  claim  aught  as  their  own,  but  held  all  things  in 
common.  From  previous  intimations  of  our  L,ord,  the 
disciples  knew  that  an  awful  storm  of  persecution  was 
coming  upon  them,  which  would  continue  for  many  ages. 
They,     therefore,      thought    that    all    should    fare    alike. 

We  have  thus  in  our  poor  feeble  manner,  set  before  you, 
dear  brethren,  some  of  the  things  in  which  fellowship 
consists.  Let  us,  in  conclusion,  ask  whether  we  have  true 
fellowship  with  God  or  not?  The  blessed  Jesus  tells  us 
in  few  words  who  it  is  that  have  fellowship  with  God. 
"As  Thou  hast  given  Him  power  over  all  flesh  that  He 
should  give  eternal  life  to  as  many  as  Thou  hast  given 
Him,  and  this  is  life  eternal  that  they  may  know  Thee  the 
only  true  God  and  Jesus  Christ  whom  Thou  has  sent," 
John  xvii,  2,  3.  We  see  here  plainl)-  who  it  is  that  have 
fellowship — those  who  belong  to  Jesus,  and  are  taught  by 
Him  in  regard  to  fellowship  in  the  church,  when  enjoyed 
upon  the  pure  principle  of  the  Gospel.  It  ensures  a  full 
exercise  of  all  the  graces  of  the  Holy  Spirit — love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meek- 
ness,  temperance,    (Gal.    v,     22-23.) 

By  way  of  conclusion,  we  refer  you  to  a  few  words  of 
the  beloved  disciple.  He  says;  "That  which  we  have 
seen    and   heard    declare   we    unto   you    that  ye  also  may 


104  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

have  fellowship  with  us,    and  truly  our  fellowship  is  with 
the  Father  and   with  His  son,   Jesus  Christ." 

Alexander  Abernethy. 


CHAPTER   IV. 

South  Fork  Association. 

INTRODUCTION. 

At  the  Session  of  1890,  I  was  elected  Associational 
Historian.  In  1893,  I  had  prepared  the  history  of  the 
South  Fork  — 1878-93,  I  was  quite  ill  nearly  four  months. 
During  this  time  the  manuscript  was  destroyed.  I  then 
prepared  the  history  prior  to  the  South  Fork.  In  1894, 
this,  with  valuable  papers,  (among  them  the  Church  Book 
of  Mt.  Ruhama,  from  18 16- 1880;  Organization  of  Thessa- 
lonica  and  its  early  years;  the  ordination  of  R.  B.  Jones, 
and  other  papers  connected  with  him,)  was  burned  in  my 
house.     I  have  again  done  the  work  and  now  send  it  forth. 

As  an  introductory  to  South  Fork,  let  us  review  the 
proceedings  of  Associations  in  earlier  years. 

After  organization,  correspondents  present  from  other 
Associations,  were  recognized.  These  brought  a  letter  from 
their  Association  and  some  copies  of  their  minutes.  There 
not  being  copies  enough  for  each  delegate  a  committee  was 
appointed  to  distribute  them.  Each  Association  elected 
Associations  with  which  it  corresponded. 

Then  a  Committee  of  Arrangement  was  appointed,  con- 
sisting of  the  Moderator,  Clerk  and  one  or  two  other 
brethren.  This  Committee  appointed  all  committees  and 
arranged  the  programme  of  the  work  of  the  session,  fre- 
quently naming  subject  and  time  of  discussion. 

This  has  given  way  to  the  ' '  Order  of  Business, ' '  provided, 
in  the  "  Rules  of  Order,"  but  some  Associations  still 
continue  the  ' '  Committee  of  Arrangements. ' ' 

On  the  second  day,  the  first  thing  was  the  report  of  the 
"  Committee  of  Arrangement;"  then,  queries  sent  down  by 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  105 

the  churches,  were  discussed  and  answers  sent  up  to  the 
church  presenting  the  query;  the  Circular  Letter  was  read, 
discussed  and  disposed  of;  any  new  matter  brought  before 
the  Association;  correspondents  to  respective  Associations 
and  writers  of  the  letters  and  of  the  Circular  Letter  for- 
the  next  year  were  appointed. 

There  was  preaching  in  the  morning,  and  afternoon 
sessions  each  day. 

The  session  of  the  Association  was,  to  some  extent,  a 
tournament  of  the  preachers,  each  doing  his  best.  At  the 
close,  and  on  the  journey  home,  the  delegates  discussed 
who  was  the  biggest  preacher  at  the  Association. 

The  last  Circular  Letter  was  printed  in  1872. 

Committees  to  report  on  different  subjects  were  intro- 
duced, frequently  to  report  a  year  subsequent.  Afterwards 
the  discussions  of  these  reports  occupied  nearly  all  the 
time  of  the  Association. 

Although  the  letter  had  been  discarded,  the  appointment 
of  correspondents  was  continued  until  the  first  year  of  the 
South  Fork,  1879.  What  were  formerly  correspondents 
are  now  included  in  "visitors,"  the  invitation  being  to 
"  any  correspondents  or  visitors  present." 

About  this  time  the  custom  of  having  two  preachers  for 
almost  every  sen-ice,  one  to  preach,  the  other  to  "close" 
began  to  disappear.  The  first  would  preach  a  sermon  from 
one  to  two  hours  in  length;  then,  the  one  who  was  to 
"  close  "  would  continue  on  the  same,  or  some  other  text, 
for  equally  as  long.  These  long  services  encouraged,  if 
they  did  not  originate,  leaving  the  house  during  the  ser- 
vice, as  one  could  go  out,  get  a  drink  of  water,  feed  his 
horse  or  eat  his  dinner,  and  then  return  in  time  to  hear  an 
hour  or  more  of  the  preaching.  The  boys  and  girls 
frequently  went  out  to  show  themselves  or  their  clothes. 
Thus,  what  in  town  would  have  been  considered  rudeness, 
was  a  "matter  of  course"  in  many  country  sections.  It 
has  almost  ceased  now,   in  all  sections;   leaving  the  house 


106  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

during  services  being  considered  an  evidence  of  the  ' '  bad 
raising  "  of  the  child. 

The  organization  was  in  the  epoch  of  the  changing  from 
the  unlearned  Baptist  preacher  to  those  of  more  education. 
It  was  a  trying  time  with  the  old  brethren ,  who  for  twenty 
five  or  more  years  had  been  the  leaders  of  the  community, 
to  see  them  turning  from  them  to  others.  Some  resented 
and  said  if  the  Baptists  were  going  to  preach  education  and 
money,  they  were  done;  others,  saw  the  cause  would  be 
advanced  and  gladly  followed  where  they  had  led;  were 
willing,  if  necessarj-,  "  to  be  nothing  "  for  Christ.  Of  the 
young  some  played  the  demagogue  and  tried  to  combine 
the  ignorant  to  promote  ignorance;  while  others  in  endeav- 
oring to  lead,  were  careful  in  no  way  to  hurt  the  feelings 
of  the  old  brethren.  This  friction  has  now  all  passed  away, 
and  the  Baptists  still  maintain  that  a  call  by  the  Holy 
Spirit,  and  proven  by  a  Godly  walk  and  conversation  and 
governed  by  a  desire  to  learn  and  preach  the  Bible,  is 
the  most  important  qualification  for  a  minister — much  more 
important  than  the  amount  of  learning  possessed.  That 
thousands  are  still  brought  to  Christ  by  the  efforts  of  the 
ministers  of  limited  educational  qualification,  convinces  the 
Baptists  that  an  educational  qualification  will  not  do  as 
a  deciding  test  for  the  ministry. 

While  this  is  true,  and  God  needs  not  a  man's  learning, 
neither  does  He  need  his  ignorance,  if  there  had  been  no 
advance  in  the  education  of  the  ministers,  the  Baptists 
could  not  have  done  the  work  they  have  in  the  past  quarter 
of  a  century — the  people  would  have  gotten  away  from 
them.  The  majority  of  the  Baptist  ministers  have  been 
unlearned,  yet  there  have  ever  been  some  learned  men  in 
our  territory.  Hosea  Holcoinbe,  Humphrey  Posey,  Wm. 
and  Thos.  Curtis,  were  a  great  aid  to  the  unlearned 
brethren,  as  now,  with  Dr.  Gwaltney,  they  could  from  a 
conversation,  or  a  speech,  in  a  Union  Meeting  or  Associa- 
tion, understand  some  passage  of  scripture  which  was 
troubling  them.  If  all  our  ministers  in  the  past  had  been 
highly  educated,   they  would  have  been  above  the  people 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  107 

and  the  Baptists  could  not  have  done  the  work  they  have. 
When  Kid's  Chapel  joined  the  Catawba  River  Association 
in  1872,  it  was  said  there  were  only  two  college  graduates 
in  its  ranks,  Elder  E.  A.  Poe  and  myself. 

ORGANIZATION     OF    THE    SOUTH   FORK   ASSOCIATION. 

Friday,  November  22nd,  1878,  delegates  from  the  follow- 
ing named  churches  assembled  at  Kid's  Chapel,  Kidsville, 
N.  C,  at  11  o'clock,  AM,  and  Elder  Geo.  J.  Wilkie 
preached  from  Titus  ii,  11-14.  After  recess,  Brother  W.  A. 
Graham  was  requested  to  take  the  chair,  and  Brother  S.  L, 
Bolinger  to  act  as  clerk.      Delegates  were  enrolled,  viz — - 

Bruington;  R.  G.  Flowers,  I.  C.  Sanders;   20  members. 

Hickory  Grove;  H.  Padgett,  W.  H.  Cherry  I.  R. 
Stone,  C.  H.  Abernethy;  95  members. 

Kid's  Chapel;  Elder  J.  H.  Boothe,  Brethren  W.  A. 
Graham,  J.  C.  Barnett,  C.  G.  Tucker,  J.  M.  Kids,  J. 
D.  Ballard;  121  members. 

Lowesville;  W.  C.  Withers;  7  members. 

Macedonia;  I.  H.  Eaney,  Alexander  Goodson,  J. 
Burke,  W.  A.  Keener;  51  members. 

Mt.  Ruhama;  L.  S.  Caldwell,  M.  S.  Clark,  L.  J.  Cald- 
well; 116  members. 

Mt.  Zion;  Elder  Tj  W.  Upton,  D.  F.  Abernethy,  B. 
Stroup,  J.  Morrison,  J.  Black,  W.  J.  Caldwell;  162 
members. 

Mull's  Chapel;  Elder  W.  F.  Hull;  13  members. 

Providence;  Elder  Geo.  J.  Wilkie,  B.  Fish,  S.  L. 
Bolinger,  J.  T.  Hamilton;  75  members. 

Salem;  G.  I.  Paysour,  A.  Robinson;  49  members. 

Total  members,  709. 

W.  A.  Graham  was  elected  Moderator,  and  Elder  J. 
H.  Boothe,  Clerk. 

The  following  were  appointed  a  committee  to  draft  a 
Constitution  and  Rules  of  Order: — H.  Padgett,  I.  W. 
Laney,  L.  S.  Caldwell,  Elder  W.  F.  Hull,  G.  I.  Paysour, 
R.  G.  Flowers,  J.  M.  Kids,  B.  Fish,  and  D.  F.  Abernethy. 

The  following  visitors  were  present: — Elder  Theo.  Whit- 
field, South  Yadkin;  D.  W.  Thomasson,  York,  S.  C;  J.  T. 


I08  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Shell,    Caldwell,    and    Brother  S.    A.    Whitener,    Catawba 
River  Associations. 

SATURDAY,    NOVEMBER    23RD,     1 878. 

At  nine  o'clock  the  Association  was  called  to  order; 
religious  exercises  by  Elder  Boothe. 

The  report  of  the  Committee  on  Constitution  and  Rules 
of  Order  was  received  and  unanimously  adopted. 

CONSTITUTION. 

1.  This  Association  shall  be  known  as  the  South  Fork 
Association. 

2.  Its  object  shall  be  to  educate  men  called  of  God  to 
the  ministry  and  approved  by  the  churches  to  which  they 
belong;  to  support  the  gospel  in  destitute  sections  within 
our  bounds;  to  assist  Baptist  churches  in  the  erection  of 
suitable  houses  of  worship;  to  encourage  the  study  of  the 
Bible  in  the  Sabbath  Schools,  and  to  cooperate  with  N.  C. 
Baptist  State  Convention  in  all  its  departments  of  labor. 

3.  It  shall  be  composed  of  delegates  annually  appointed 
by  the  respective  churches;  each  church  to  be  entitled  to 
two  delegates  and  one  additional  delegate  for  every  twenty- 
five  members  in  excess  of  fifty. 

4.  Its  officers  shall  be  a  Moderator  and  Clerk,  who  shall 
be  elected  annually  by  ballot,  the  %lerk  to  be  ex-ofhcio 
Treasurer. 

5.  There  shall  be  an  Executive  Committee  of  five  per- 
sons, annually  appointed  by  the  Moderator,  who  shall  have 
supervision  of  all  business  pertaining  to  the  work  of  the 
Association. 

6.  This  Constitution  may  be  amended  by  a  vote  of  two- 
thirds  of  the  members  of  the  Association. 

7.  This  Association  shall  meet  annually  on  Thursday 
before  the  third  Sunday  in  September. 

RULES  OF  ORDER. 

1.  Every  meeting  shall  be  opened  and  closed  with 
prayer. 

2.  The  delegates'  names  shall  be  called  each  day  previous 
to  proceeding  to  business. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  109 

3.  The  committees  of  the  Association  shall  be  as  fol- 
lows:— Finance,  Associational  Missions,  State  Missions, 
Foreign  Missions,  State  of  the  Churches,  Temperance, 
Education,  Periodicals,  Sabbath  Schools,  Queries,  and  Res- 
olutions, and  such  special  committees  as  may. be  deemed 
necessary. 

4.  The  hours  of  business  shall  be: — Meet  at  half  past 
nine  o'clock  am;  adjourn  at  half  past  twelve  o'clock  pm; 
meet  at  half  past  one  o'clock  and  adjourn  at  pleasure, 
unless  otherwise  ordered. 

5.  The  Moderator  shall  preside  at  all  meetings  but  may 
designate  some  one  to  take  his  place  if  he  wishes  to  vacate 
the  chair. 

6.  The  presiding  officer  shall  enforce  order  in  accordance 
with  Mell's  Parliamentary  Practice. 

7.  The  Clerk  shall  keep  a  correct  record  of  the  doings 
of  the  Association  and  superintend  the  publishing  of  the 
minutes. 

At  10  o'clock  am,  Associational  Missions  were  discussed 
by  Elders  Boothe,  Upton,  Thomasson,  Wilkie  and  Whit- 
field. 

The  following  resolutions  were  adopted: — 

1 .  That  it  shall  be  the  duty  of  the  Executive  Board  of 
this  Association  to  look  out  and  arrange  the  fields  of  mis- 
sionary work;  to  devise  and  recommend  to  the  churches  a 
plan  by  which  the  necessary  funds  may  be  raised;  to  take 
the  necessary  steps  towards  getting  missionaries  in  the 
fields,  and  to  ask  the  State  Mission  Board  to  assist  in  the 
work. 

2.  That  we  the  delegates  present  do  solemnly  pledge 
ourselves  to  do  all  that  we  can  to  get  our  churches  to 
sustain,  by  prayer  and  contributions,  our  Executive  Board 
in  the  performance  of  the  work  before  them. 

3.  That  the  Moderator  be  directed  to  appoint  one  mem- 
ber in  each  church  as  an  auxiliary  committee  to  see  that 
each  and  every  member  of  this  church  gives  to  this  object. 

Messengers  were  appointed  to  several  Associations  and  it 
was  resolved  that  anv  member  of  this  Association  attendin°: 


IIO  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

any  sister  Association  be  considered  a  messenger  to  the 
same. 

The  Moderator  was  directed  to  appoint  himself  a  member 
of  the  Executive  Board.  The  Executive  Board  was  W.  A. 
Graham,  L.  Warlick,  G.  I.  Paysour,  H.    Padgett,  B.  Fish. 

The  Auxiliary  Committe  was  announced. 

At  2.30PM,  Pastoral  Support  was  discussed  by  the  Mod- 
erator, Elders  Whitfield,  Thomasson,  and  Boothe.  The 
remarks  of  Brother  Whitfield  were  very  instructive.  A 
Union  meeting  was  appointed  at  Mt.  Ziou  on  Friday  before 
the  fifth  Sabbath  in  December;  ministers,  deacons  and 
clerks  to  be  ex  officio  members,  and  each  church  to  appoint 
two  additional  delegates. 

Ordained  Ministers: — James  Brumfield,  Bruington;  W. 
F.  Hull,  Mull's  Chapel;  G.  J.  Wilkie,  Providence;  J.  H. 
Boothe,  Kid's  Chapel;  T.  W.  Upton,  Bruington. 

T879.  At  Hickory  Grove;  sermon  by  Dr.  T.  H.  Pritch- 
ard,  I  Cor.  i,  21-23;  :3  churches  represented;  Moderator, 
W.  A.  Graham;  Clerk,  Elder  J.  G.  Hill.  Visitors:— Dr. 
T.  H.  Pritchard,  President  Wake  Forest  College;  Elder  H. 
H.  Hatcher,  Biblical  Recorder,  (then  writing  as  "  G. 
Washington  Jones;"  )  J.  F.  Morris,  Elder  D.  W.  Thomasson, 
W.  H.  Hand,  W.  G.  WTarren,  J.  ft.  Garrison,  Yorkville, 
S.  C.  Association;  Elder  P.  A.  Whitener,  D.  C.  Stroup,  S. 
A.  Whitener,  Catawba  River;  Elder  J.  B.  Marsh,  J.  S. 
Gwaltney,  J.  S.  Bridges,  M.  J.  Cochrane,  C.  B.  Webb, 
J.  D.  Cashion,  South  Yadkin;  Elder  A.  E-  Stough,  King's 
Mountain. 

Correspondents  were  appointed  to  King's  Mountain, 
South  Yadkin,  Catawba  River,  and  Brushy  Mountain 
Associations. 

The  Executive  Committee  were  authorized  to  receive  any 
churches  that  might  procure  letters  to  join  this  Association 
before  next  session. 

Executive  Committee  report  that  they  have  employed 
Elder  J.  R.  Jones  to  labor  at  points  contiguous  to  Hickor}^ 
and  Newton  for  which  they  have  paid    him  $30.00;  have 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  I  I 

supplemented  Elder  Boothe,   at    Eowewille,    $7.50;    total, 
$37.50.     Receipts,  $38.75;  balance  $1.25. 

The  State  Mission  Board  has  aided  Elder  A.  L.  Stough, 
at  Eincolnton;  J.  H.  Boothe  at  Dallas;  J.  R.  Jones  at  Hick- 
ory and  Newton.  Brother  Stough  was  aided  by  Elder  F. 
M.  Jordan  in  a  glorious  revival  at  Ljncolnton,  resulting  in 
31  baptisms.  There  were  59  baptisms,  38  of  which  were 
by  the  missionaries.  Church  buildings  to  be  erected  at 
Eincolnton,'  Bruington,  Eowesville  and  Salem  were  recom- 
mended to  the  Association. 

W.  A.  Graham,  Chairman. 

Thirteen  churches,  59  baptisms,  membership,  804.  The 
contribution  table  is  so  mixed  that  I  cannot  calculate  it. 
The  first  baptisms  (4)  at  Hickory  are  reported  this  year. 

DALLAS. 

Elder  J.  H.  Boothe  had  preached  at  Dallas  as  a  night 
appointment  during  the  year.  On  Sabbath  afternoon  after 
preaching,  I  went  with  Dr.  Pritchard  and  Elder  Boothe  to 
Dallas.  Dr.  Pritchard  preached  here  four  or  five  days  and 
Brother  Boothe  protracted  through  the  week.  Several 
were  baptized  and  a  church  was  constituted,  Brethren  J. 
D.  Moore  and  J.  R.  Lewis  being  deacons.  A  neat  house 
was  built  and  the  church  joined  the  King's  Mountain 
Association  the  next  fall  (1880.) 

Elder  J.  R.  Jones,  a  graduate  of  Wake  Forest,  had 
removed  from  Wake  county  to  Hickory  and  taken  ' '  a 
field"  at  Morganton,  Hickory  and  Newton.  He  was  the 
sixth  ordained  minister  in  the  Association  and  the  first  to 
reside  in  Hickory. 

1880.  Mt.  Ruhama;  sermon  by  J.  R.  Jones;  W.  A. 
Graham,  Moderator;  Elder  J.  G.  Hill,  Clerk. 

MT.  RUHAMA. 

Mt.  Ruhama  was  organized  by  Drury  Dobbins  and  Ber- 
ryman  Hicks  in  18 16,  membership  37.  It  is  the  only 
one  of  the  old  churches  that  has  maintained  a  continuous 
existence  and  activity  since  organization.  Proclaiming 
immersion  as  baptism  and  believers  only  as  those  entitled 


1 1  2  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

to  this  ordinance,  she  has  stood  as  a  beacon  light  in  what  is 
now  the  South  Fork  Association.  She  has  seen  Union 
twice  removed  in  location  and  often  not  represented  in  the 
Association.  Long  Creek  had  at  times  only  its  name,  for 
there  were  no  signs  of  life.  Her  "arms,"  Thessalonica, 
Olivet  and  Lebanon,  have  been  in  the  same  condition,  yet 
Mt.  Ruhama  has  seldom  been  without  a  pastor  and  only 
four  times  unrepresented  in  the  Association  to  which  it 
belonged.  While  this  is  true  she  has  not  for  fifty  years 
past  exerted  herself  except  in  her  own  territory,  and  con- 
tributions have  been  meagre.  Up  to  1854,  she  observed 
"  feet  washing."  I  find  an  order  for  it  in  the  old  church 
book  at  that  time.  The  first  Sabbath  School  was  estab- 
lished  in    1858.     Killian  gave  the  land  on  which  the 

house  was  built  and  it  was  called  Killian' s  Meeting  House 
by  the  citizens  of  the  county.  Fields  Bradshaw  was  a 
member  here  in  1824.  Hugh  Quinn  also  appears  to  have 
held  membership  here.  Elder  J.  Brumfield  was  ordained 
here  more  than  fifty  years  ago.  There  were  four  appoint- 
ments before  a  presbytery  was  gotten  together.  After  the 
exercises  were  concluded  the  brother  had  a  very  severe 
attack  of  nausea.  The  first  house  was  of  logs,  it  stood 
until  about  1S78,  when  it  was  replaced  by  a  frame  house 
and  this  has  since  given  way  to  a  newly  painted  building. 
Elders  Wm.  Bandy  and  Matthew  Kirksey  were  also  mem- 
bers of  this  church.  The  names  Caldwell,  Bandy,  Kirksey, 
Clark,  Abernethy,  Crouse  and  Sanders  appear  among  its 
members  almost  from  its  organization.  While  the  church 
has  not  been  noted  for  its  contributions  to  the  object 
the  Association  promotes,  yet  no  church  in  the  Association 
is  more  liberal  in  entertaining  the  Association,  Union 
Meeting,  or  the  brother  who  visits  in  its  bounds.  There  is 
a  decided  improvement  now  in  the  church  and  it  bids  fair 
to  stand  with  the  best.  May  she  lead  in  good  works  as  she 
has  in  maintainance  of  principles. 

Providence  II  was  received;  51  members;  M.  O.  Hoffman 
and  J.  M.  Hoffman  delegates.  Providence  II  is  in  Cataw- 
ba county  nine  miles  northwest  from  Hickory.      Its  organi- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  113 

zation   was  the  result   of  the  labors  of  Elder  G.   J.  Wilkie, 
1878-9. 

Thessalonica,  57  members,  reported  and  was  enrolled. 

THESSALONICA. 

R.  B.  Jones  preached  in  the  public  school  house  near  the 
present  site.  The  house  was  locked.  He  preached  in  a 
grove  near  by  until  the  site  of  the  present  house  was,  with 
some  difficulty,  obtained.  A  house  was  built  upon  this  lot 
and  the  church  removed  to  it,  about  two  miles  from  former 
location.  While  the  membership  has  never  been  large 
there  has  always  been  among  them  some  of  the  faithful  and 
true.  Brother  W.  P.  Rhone}'  now  well  represents  this 
class  and  is  seldom  absent  from  Association  or  Union  Meet- 
ing accompanied  by  some  of  his  family,  that  his  children 
may  be  educated  in  Baptist  principles. 

Elder  Harvey  H.  Hatcher,  of  the  Biblical  Recorder;  Rev. 
T.  Harrison,  Foreign  Mission  Board;  Elder  J.  B.  Boon,  J. 
S.  Bridges,  J.  Setzer,  and  W.  L,-  Moore  were  present  as 
visitors. 

The  time  of  meeting  was  changed  to  Thursday  before 
the  third  Sabbath  in  October.  September  was  found  to 
be  too  early  for  collections,  as  frequently  little  or  no  cotton 
had  been  sold. 

A  collection  ($6.00)  to  aid  Hickory  church  was  taken. 

The  committee  on  obituaries  reported  resolutions  on  the 
death  of  Brother  William  Pool,  of  Kid's  Chapel  church, 
aged  78  years,  who  had  been  a  Baptist  for  over  fort}'  years 
and  an  active  and  useful  member. 

REPORT  OF    THE  EXECUTIVE  COMMITTEE. 

We  employed  Elder  J.  R.  Jones  for  the  months  of 
November  and  December,  1879,  as  missionary  for  one- 
fourth  of  his  time  at  the  rate  of  $100.00  per  year.  He  also 
preached  at  Bost  school  house,  Catawba  county,  for  $25.00 
per  year;  supplemented  the  salary  of  Elder  Wilkie  at 
Bruington,  $10.00;  supplemented  the  salary  of  Elder  Boothe 
at  Eowesville,  $10.00;  total  $45.00. 

There  is  much  territory  in  our  bounds  still  unoccupied 
by  the  Baptists,  but  until  the  contributions  for  this  purpose 


114  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

are  received,  we  can  do  but  little.  Elder  T.  W.  Upton  has 
preached  occasionally  at  Mountain  Island  factory,  (now 
Hebron.)  Elder  J.  S.  Gwaltne}- has  given  three  Sabbaths 
in  the  month  a  portion  of  the  year  to  preaching  in  destitute 
sections. 

The  State  Mission  Board  aided  us  by  appropriations  at 
Hickory,  Newton,  J.  R.  Jones,  and  Lincolnton  A.  L. 
Stough. 

Fifteen  churches.  Baptized  58.  Total  membership  874. 
Contributions,  exclusive  of  pastors'  salary,  $486.75,  $380.00 
of  which  was  ' '  incidentals. ' ' 

D.  Carpenter,  J.  S.  Gwaltney  and  J.  G.  Hill  are  added  to 
the  list  of  ministers  and  Elder  J.  H.  Boothe  has  removed. 

ELDER  J.     G.    HILL. 

Elder  J.  G.  Hill  was  a  son  of  the  noted  preacher,  Wade 
Hill.  He  moved  to  Lincoln  county  about  1872,  and  lived 
in  the  Hickory  Grove  congregation.  Afterwards,  he  united 
with  Mt.  Zion  church  and  was  ordained  in  1879.  He 
seemed  to  be  naturally  of  a  contrary  disposition  and  ready 
to  espouse  the  ' '  other  side. ' '  He  would  think  evil  of  his 
brethren  and  aspired  to  lead  the  element  who  through  igno- 
rance were  opposing  the  advance  of  the  denomination  and 
opposed  at  first  almost  everything  proposed.  He  once  asked 
Brother  J.  S.  Bridges  what  his  salary  was  as  a  member  of 
the  vState  Board.  Every  one  now  knows  that  the  members 
of  the  Board  have  never  received  any  compensation,  but  pay 
their  own  expenses  when  attending  to  its  duties.  Brother 
Hill  would  construct  ' '  men  of  straw  ' '  and  demolish  them 
when  they  had  nothing  real  about  them.  He  said  he  had 
heard  that  ' '  nine  out  of  ten  men  who  graduated  at  Wake 
Forest  became  infidels,"  therefore,  opposed  giving  to  the 
endowment  of  the  College.  Also,  that  only  "  sixteen  cents 
out  of  a  dollar  given  to  Foreign  Missions,  reached  the  mis- 
sionary." He  did  not  believe  in  such  Missions.  Brother 
Hill  did  not  originate  these  ideas;  they  were  current  in  many 
parts  of  the  State  and  fostered  by  some  of  the  ministers. 
He  wras  a  man  of  physical  courage  and  talked  publicly 
what  he  had  heard  privately.      He  wTould  frequently,  when 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  I  5 

he  thought  he  was  going  to  announce  something  that 
would  squelch  some  one,  begin  with,  "  look  out  brethren, 
I'm  a  coming."  It  was  a  great  advantage  to  the  cause  to 
have  him  pursue  this  course  as  it  enabled  those  better 
informed  to  correct  the  false  ideas  and  teach  our  people 
the  true  situation.  This  could  not  have  been  done  if  they 
were  ignorant  of  the  opinions  to  be  corrected.  In  his 
sermons  he  generally  replied  to  something  he  had  heard 
some  brother  say  in  a  sermon  or  conversation.  He  was 
a  man  of  fair  ability  and  attainments.  He  served  Mt. 
Zion,  Hickory  Grove,  Mt.  Ruhama  and  perhaps  other 
churches  as  pastor.  He  removed  to  Arkansas  about  1882, 
and  died  a  year  or  two  afterwards. 

ELDER    J.     H.     BOOTHE. 

Elder  J.  H.  Boothe  was  reared  in  Wake  county,  grad- 
uated at  Wake  Forest  College,  and  had  served  several 
years  in  the  South  Yadkin  Association  before  coming  to  the 
Catawba  River  in  1878.  He  was  one  of  the  most  active 
ministers  in  the  new  Association.  This  year  he  moved  to 
Dallas,  in  the  King's  Mountain,  and  a  few  years  later 
to  Iredell  county.  About  1886  or  '87,  he  imbibed  the 
doctrines  of  the  sect  called  "Brethren"  and  was  much 
interested  in  the  time  of  coming  of  the  Savior,  and  much 
disposed  to  "spiritualize"  all  scripture.  He  afterwards 
returned  to  the  Baptists,  but  only  remained  a  few  years 
before  going  back  to  the  "  Brethren."  His  moral  charac- 
ter has  alwa3Ts  been  good,  and,  personally,  he  is  highly 
esteemed  by  his  acquaintances. 

Moral.  The  Sheriff  is  expected  to  come  sometime  this 
fall  for  taxes.  Who  is  ' '  looking  for  him  ' '  in  the  sense 
taught  by  our  Savior?  The  man  who  is  running  over  the 
country  halloaing  "the  Sheriff  is  coming,"  or  the  man 
who  is  attending  to  his  daily  duties  and  arranging  to  settle 
with  him  when  he  comes? 

1 88 1.  Ezra  Mull  Chapel.  Sermon  by  J.  F.  Morris, 
Titus  ii,  14;  13  churches  represented;  Moderator,  W.  A. 
Graham;   Clerks,   P.    M.    Mull,    J.    L,.    Wilkie.     Mountain 


Il6  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Grove,    20    members,    is   received,    D.    A.    Whisnant    and 
Calvin  Baker,  delegates. 

MOUNTAIN  GROVE. 

Mountain  Grove  is  five  miles  south  from  Hickory.  The 
house  is  within  one  hundred  yards  of  the  site  of  Old 
Mountain  Meeting  House,  where  Union  I,  (Warlick's,) 
was  organized  by  Hosea  Holcombe  in  1815.  Elder  J.  P. 
Styers  held  a  protracted  meeting  at  Providence  II,  four 
miles  distant,  in  which  some  of  the  Baptists  of  this  neigh- 
borhood were  much  revived.  The}'  organized  the  church 
and  built  the  house.  The  next  year,  Dr.  W.  A.  Nelson 
aided  the  pastor,  (Styers,)  in  a  meeting  which  was  blessed 
to  the  neighborhood.  The  following  composed  the  church 
at  its  formation: — D.  A.  Whisnant,  Alice  Whisnant,  Calvin 
Baker,  R.  E.  Baker,  I.  G.  Hufman,  Catherine  Hufman, 
Moses  Whitener,  Daniel  Hufman,  Pinkuey  Pope,  M.  G. 
Hufman,  Sarah  Killian,  E.  A.  Killiau,  B.  A.  Whisnant, 
Eliza  Whitener,  Jane  Whitener,  Susan  Whitener,  F.  C. 
Whitener,  M.  J.  Mosteller,  Caroline  Abernethy,  Martha 
Dietz. 

Visitors: — J.  S.  Bridges,  South  Yadkin;  Elder  J.  P. 
Styers,  A.  A.  McSwain,  D.  Leatherman,  King's  Mountain; 
Elder  J.  K.  Faulkner,  Visitor;  Elders  J.  A.  Rector,  E.  A. 
Poe,  W.  Abernethy,  Catawba  River. 

It  was  resolved  that  the  Association  raise  $400  next  year 
for  Associational  Missions. 

The  following  report  on  Temperance  was  adapted: — 

Intemperance  is  without  doubt  the  most  destructive, 
morally  and  socially,  of  any  other  evil  that  curses  the 
world.  We  do  not  consider  that  the  failure  to  ratify  the 
prohibitory  law  was  a  true  test  of  the  feeling  of  temperance 
which  exists  among  the  people.  The  cause  is  good,  and 
we  do  not  think  that  we  should  be  discouraged,  but  by 
diligence  and  sound  arguments,  we  should  show  its  practi- 
cal benefit  to  society,  and,  looking  to  God  for  help,  we  must 
unite  to  improve  the  condition  of  the  people  relative  to  this 
gigantic  evil.  We  would  be  sorry  to  see  any  discourage- 
ment,   or   backsliding,    by    the    temperance  party,   but  we 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 1  J 

hope  to  see  all  live  strictly  up  to  their  profession.  And  as 
we  believe  that  the  church  is  the  ground  and  pillow  of  the 
Truth,  be  it: 

Resolved,  That  every  church  for  the  good  of  the  cause  of 
Christianity,  discountenance  in  their  members  the  making, 
selling,  or  using  as  a  beverage,  intoxicating  drinks,  or 
holding  office  of  store-keeper  or  other  office  in  the  liquor 
department  of  the  internal  revenue  service,  and  if  after 
being  admonished  by  the  church,  they  refuse  to  obey,  we 
believe  the  church  will  be  justifiable  in  withdrawing  their 
fellowship  from  such  members  as  not  hearing  the  church, 
but  walking  in  darkness. 

Resolved,  That  we  will,  as  an  Association,  withdraw  our 
fellowship  from  all  such  churches  as  will  not  observe  these 
rules.  G.  J.  Wilkie,  Bartlett  Stroup,  L-.  V.  Smith. 

The  temperance  question  had  caused  more  heated  or 
intemperate  speaking  and  more  division  and  animosities 
than  any  other  question  that  came  before  the  Association. 
The  above  was  a  happy  solution  and  on  scriptural  prin- 
ciples. This  resolution  is  reaffirmed  in  1883-84-85,  and  in 
1886  it  is  ordered  printed  in  minutes,  to  be  read  annually, 
and  the  committee  on  Temperance  discontinued. 

The  Executive  Committee  were  ordered  to  pay  $10.00, 
each,  to  Eincolnton  and  Mountain  Grove  on  debt  on  church 
houses. 

REPORT  OF  EXECUTIVE   COMMITTEE. 

Your  Executive  Committee  respectfully  report  that  during 
the  year  we  have  employed  Elder  J.  R.  Jones  as  Missionary 
at  Killian's  school  house,  in  Catawba  county,  at  a  salary 
of  $25,  and  have  supplemented  the  salary  of  Elder  G.  J. 
Wilkie  to  the  amount  of  $5  at  Bruington.  We  have 
received  $55.82;  paid  out  $30.10,  and  now  have  on  hand 
$25.72.  There  are  many  places  in  our  bounds  now  ripe  for 
the  Baptists,  and  if  the  churches  will  only  supply  funds  to 
support  the  missionaries,  with  the  blessing  of  God  you  can 
do  a  mighty  work  during  the  next  year. 

W.  A.  Graham,  G.  I.  Paysour,  B.  Fish,  J.  L. 
Wilkie. 


IlS  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Report  on  State  Missions  says: — "The  Board  has  aided 
within  the  bounds  of  this  Association  at  Hickory,  Newton, 
Ivincolnton  and  vicinity  of  Lincolnton." 

Sixteen  churches;  baptisms,  ioo;  membership,  990;  11 
churches  contributed  $178.60.  No  Sunda)r  School  statistics, 
but  report  of  committee  says  in  part: — In  Matt,  xx,  6,  he 
asks,  "Why  stand  ye  here  all  the  day  idle?"  clearly  imply- 
ing that  there  is  work  for  all  to  do.  It  is  an  undeniable 
fact  that  the  churches  that  have  encouraged  and  fostered 
Sabbath  Schools  have  been  signally  blest  with  revivals  of 
religion,  and  exert  an  influence  for  good  which  they  could 
not  otherwise  do.  Therefore,  let  us  one  and  all  lay  aside 
even-  weight  and  the  sin  of  Sabbath  visiting,  put  on  the 
whole  armour  and  present  an  unbroken  front  against  the 
powers  of  darkness. 

J.  F.  Morris,  R.  Haxsel,  W.  A.  Wray. 

1 88 2.  Salem.  Sermon  by  J.  K.  Faulkner,  Tude  i,  3. 
W.  A.  Graham.  Moderator;  P.  M.  Mull,  Clerk. 

Sand)"  Plains,  124  members,  from  the  Yorkviile,  S.  C. 
Association  and  Newton,  recently  constituted,  (14  mem- 
bers,) were  received.  Sanely  Plains,  then  Union  II,  had 
gone  with  146  members,  from  the  Catawba  River  to  York- 
viile Association  in  186S. 

Visitors: — Elders  O.  F.  Gregory ,  then  paster  at  Char- 
lotte, from  South  Yadkin,  and  Vice  President  Foreign 
Mission  Board  Southern  Baptist  Convention;  Elder  W.  A. 
Nelson,  then  pastor  at  Shelby,  and  P.  R.  Eiam,  King's 
Mountain  Association. 

Eighteen  churches,  membership  1,177;  baptisms  96,  sixt3^ 
of  whom  were  at  Hickory  Grove,  and  twelve  at  Sandy 
Plains. 

I  cannot  make  correct  statement  as  to  contributions, 
except  Associational  Missions — 15  churches  gave  $166.01. 

REPORT  OF    EXECUTIVE    COMMITTEE. 

"J.  R.  Jones,  at  Startown,  $25.  A  house  is  being 
erected  here  which  we  commend  to  your  liberality.  J.  K. 
Faulkner,  ten  months  near  Sparkling  Catawba  Springs, 
Si 25.      We  doubt  the  propriety  of  continuing  this  appoint- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  119 

ment  longer  unless  a  house  could  be  built.  We  especially 
recommend  to  your  attention  the  church  building  in  Lin- 
colnton  and  urge  the  Association  to  aid  in  its  early 
completion." 

The  Executive  Committee  were  directed  to  pay  $15.51  of 
the  Associational  Mission  fund  to  the  house  at  Startown. 

The  report  of  the  Committee  on  Associational  Missions 
says,  in  part: — "  While  this  year's  work  is  not  what  we 
hoped  for,  it  is  enough  in  excess  of  past  years  to  encourage 
and  stimulate  us  to  greater  activity." 

A  collection  of  $5.30  was  taken  for  the  Charlotte  church, 
also  one  for  Lincolnton  of  $7.15. 

PLEDGES. 

This  year  pledges  were  inaugurated.  After  a  subject 
was  discussed,  the  roll  of  churches  was  called  and  the 
delegates  named  the  amount  that  their  church  would  raise 
for  the  object  hext  year.  At  first  every  church  responded 
to  even-  object.  Frequently  the  amount  named  was  not 
raised  by  the  church.  Again  the  delegates  fearing  to  name 
too  much  pledged  less  than  was  given  before.  In  some 
churches  the  "  dead  heads  "  would  say  "  they  pledged  it, 
let  thetn  pay  it;"  in  others,  "  the  pledge  is  all  we  promised 
and  I  am  opposed  to  paying  more;"  so  that  while  the 
amounts  were  increased  in  some  cases;  in  others  there  was 
a  decrease.  In  a  few  years  many  of  the  best  churches 
ceased  to  pledge,  while  others  continued  it  up  to  this  time, 
(1900).  Some  churches  determine  the  amount  and  inform 
the  delegates  to  the  Association  what  to  name  for  each 
object. 

The  following  was  adopted: — "  Resolved  that  we  recom- 
mend to  the  churches  of  the  Association  the  appointment  of 
a  committee  of  female  members  for  each  church  to  assist  in 
collecting  money  for  Associational  Missions. ' ' 

The  pastors  in  the  Association  were: — 

P.  R.  Elam,  Salem;  J.  K.  Faulkner,  Kid's  Chapel,  New- 
ton and  Mt.  Ruhama;  J.  R.  Jones,  Hickory  and  Thessalonica; 
J.  F.  Morris,  Hickory  Grove,  Mt.  Zion,  Macedonia,  Sand) 
Plains;    J.    P.    Styers,     Mountain    Grove;    G.    M.    Webb 


120  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Bruington;  G.  J.  Wilkie,  Ezra  Mull's  Chapel. 

Dr.  W.  A.  Nelson  preached  a  very  instructive  sermon  on 
Foreign  Missions  on  Sabbath.  A  collection  of  $24.25 
lifted. 

ELDER   J.    K.     FAUEKNER. 

Elder  J.  K.  Faulkner  was  the  most  learned  minister  that 
has  labored  in  this  Association  since  its  organization.  The 
intellectual  composition  of  his  sermons  was  of  the  highest 
order  and  unexcelled  by  any  one  I  ever  listened  to.  He 
was  reared  in  Virginia  and  attended  Richmond  College  and 
the  Southern  Baptist  Seminary.  His  life  was  above 
reproach,  but  he  was  somewhat  "  quick  tempered  "  which 
sometimes  injured  his  influence.  He  remained  in  the 
Association  until  T887;  served  Belmont,  Lincolnton  and  Mt. 
Ruhama,  in  addition  to  above  named  churches. 

1883.  Mt.  Zion.  Sermon  by  Elder  J.  K.  Faulkner, 
Matt,  iii,  11-12.  Elder  J.  K.  Faulkner,  Moderator;  L,.  A. 
Abernethy,  Clerk.      Hebron  is  received. 

HEBRON. 

In  the  report  of  the  Executive  Committee  in  1880,  it  is 
stated  that  Elder  T.  W.  Upton  had  preached  occasionally 
at  Mountain  Island  Factory.  Elder  J.  F.  Morris  made  an 
evening  appointment  here  on  the  day  he  preached  at  Hick- 
ory Grove  beginning  about  18S2.  The  Executive  Commit- 
tee made  appropriations  to  this  point  from  1S83  to  1886. 
For  an  account  of  the  early  history  of  Hebron  see  account 
under  Broad  River. 

Visitors: — Elders  Thomas  Carrick,  Tar  River  Association; 
O.  F.  Gregory,  Foreign  Mission  Board. 

A  committee  of  one  in  each  church  were  appointed  to 
take  collections  for  the  Home  Board  in  their  respective 
churches.  Collection  for  Memorial  Church  at  Greenville, 
$22.35;  collection  for  church  at  Lincolnton,   $2.75. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

J.  K.  Faulkner,  $25.00;  J.  R.  Jones,  Startown,  $30.00;  J. 
F.  Morris,  Missionary,  $100.00;  total  $155.00.  There  was 
a  deficit  of  $43.15,  which  was  raised.     Baptized  103 — 25  at 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  121 

Mt.  Grove,  18,  each,  at  Salem  and  Mt.  Zion;  membership 
1,257;  J6  churches  gave  $857.67.  The  first  contributions 
from  the  Association  were  made  by  Hickory  and  Hickory 
Grove  to  the  N.  C.  Baptist  Orphanage  at  Thomasville. 

W.  F.  Hull,  Mull's  Chapel,  and  Noah  Moss,  Liberty 
Hill,  appear  among  the  pastors.  Elders  Thomas  Carrick 
and  J.  K.  Faulkner  preached  on  Sabbath. 

1884.  Mountain  Grove.  Sermon  by  J.  F.  Morris, 
2  Cor.  v,  15.  J.  F.  Morris,  Moderator,  W.  W.  Bridges, 
Clerk. 

ELDER  J.  R.  JONES. 

Elder  J.  R.  Jones  left  the  Association  this  year.  He  had 
come  to  us  the  first  year  and  had  been  much  interested  in 
advancing  the  work  in  our  bounds.  None  had  exceeded 
him.      His  departure  was  greatly  regretted. 

Fink's  Chapel  is  received,  35  members;  also,  Warlick's 
Chapel,  98  members. 

link's  chapel. 

During  the  pastorate  of  Elder  A.  F.  Stough  at  Kid's 
Chapel,  1879-81,  he  began  to  preach  near  the  residence 
of  Alfred  Dellinger,  and  baptized  him  and  some  eight 
or  nine  others  as  members  of  Kid's  Chapel.  Mr.  Dellinger 
offered  to  give  an  acre  of  land  where  his  first  wife  had 
been  buried  and  where  he  has  since  been  buried;  this  was  to 
be  called  ' '  Dellinger' s  Grove. ' '  He  insisted  that  all  denom- 
inations should  have  equal  rights  in  the  house.  The  church 
was  not  built.  Elder  J.  K.  Faulkner  succeeded  Stough 
at  Kid's  Chapel  and  continued  service  at  Dellinger' s.  In 
1882,  or  '83,  Elder  J.  A.  Hoyle  preached  here  as  an  after- 
noon appointment  from  Salem.  He  organized  the  church. 
Mr.  Andrew  Fink  gave  them  an  acre  of  land  on  the  old 
plank  road,  near  the  six  mile  post  from  Lincolnton,  and 
about  a  fourth  of  a  mile  west  of  Dellinger' s  Grove.  Here 
the  house  was  built,  but  it  is  of  quite  a  different  style  from 
those  generally  erected  under  Brother  Hoyle' s  supervision. 
Some,  preachers  of  the  "  Brethren,"  as  they  style  them- 
selves, were  permitted  to  hold  services  in  this  house  in 
1890.     This  resulted  in  some  of  the  members  uniting  with 


122  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

them;  caused  divisions  in  the  church,  and  it  has  never  been 
very  active  since. 

Visitors: — C.  M.  Murchison,  Sandy  Creek;  J.  A.  Hoyle, 
King's  Mountain  Association,  John  E.  Ra}T,  Corresponding 
Secretary    State    Mission    Bonrd. 

J.  A.  Williams  ippears  as  a  delegate  from  Hebron. 
(More  about  him  next  year. ) 

REPORT  OF    EXECUTIVE    COMMITTEE. 

"J.  F.  Morris,  Hebron,  $75.00;  J.  K.  Faulkner,  Star- 
town,  $30.00;  paid  in  full,  $105.00. 

"The  aid  from  Hebron  was  larger  than  usual  to  aid  in 
building  a  house;  20  churches,  all  represented;  baptized  222. 
Membership  of  churches  reported,  1,488.  Contributions 
S374-36." 

N.  B.  Cobb,  C.  M.  Murchison,  and  J.  A.  Hoyle  appear 
as  pastors. 

DR.    X.   B.   COBB. 

Dr.  Cobb  is  a  graduate  of  the  University;  was  a  lawyer 
and  an  Episcopalian  before  becoming  a  Baptist.  He  has 
served  several  years  of  the  best  churches  in  the  State.  His 
sermons  are  of  a  high  order.  As  a  statistician  and  his- 
torian he  is  not  excelled  by  any  member  of  the  North 
Carolina  Baptist  Convention. 

A  motion  was  adopted  to  refer  the  matter  of  the  Baptist 
Orphan  Asylum  to  the  Baptist  State  Convention. 

There  was  a  Sunday  School  Mass  Meeting  at  10  o'clock, 
AM,  Sunday. 

LOWESVILLE. 

Lowesville  fails  to  report  at  this  session  and  is  not  again 
heard  from.  Its  organization  was  a  mistake.  It  received 
by  letter  as  deacon,  one  whose  name  had  long  been  on 
a  church  roll,  but  whose  walk  and  conversation  did  not 
adorn  his  profession.  He  soon  returned  to  his  cups  and 
the  church  languished  and  died. 

18S5.  Sandy  Plains.  Sermon  by  J.  K.  Faulkner,  L,uke 
xix,  13;  19  churches  represented;  W.  A.  Graham,  Moder- 
ator; Azor  Shell,  Clerk. 

Visitors: — Elder  T.  H.  Mullinax,   Yorkville  Association; 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  23 

Elder  C.   S.   Farris,  Biblical  Recorder;  Brother  J.  C.  Frost, 
South  Yadkin  Association. 

JOE    A.    WILUAMS. 

The  Committee  reported  as  follows: — 

Joe  A.  Williams  joined  Hebron  Church  on  a  letter  of 
recommendation  from  Mt.  Carmel  Church,  Georgia.  At 
the  same  church  he  presented  a  letter  of  recommendation 
representing  him  to  be  a  licensed  preacher.  He  claimed 
that  the  Sandy  Plains  Church  had  written  a  letter  request- 
ing his  ordination;  whereupon  Hebron  Church  ordered  his 
ordination.  He  was  ordained  at  Salem  Church  during  the 
Union  Meeting  in  November,  1884.  The  conduct  of  said 
Joe  A.  Williams  has  proved  him  to  be  an  imposter  and  all 
his  letters  forgeries.  The  church  has  revoked  all  action  in 
regard  to  his  ordination  and  church  membership.  We 
caution  all  others  to  beware  of  him  and  lay  hands  on  no 
man  speedily. 

C.  M.  Murchison,  ") 

J.  F.  Morris,  ,-  Committee. 

J.  T.  Grice,  ) 

Williams  was  at  this  time  reported  to  be  in  the  Alabama 
penitential  for  biganw.  He  was  a  man  of  good  address 
and  much  energy,  and  endeavored  to  gather  around  him 
the  poorer  class  of  members  by  insinuations  against  those 
in  better  circumstances.  He  advocated  ' '  foot  washing  ' ' 
as  a  church  ordinance.  How  prone  the  people  are  to 
follow  after  new  men  and  to  receive  as  ministers  any  who 
come  into  their  midst  without  requiring  proper  evidence  of 
their  position.  The  people  still  desire,  even  in  religion, 
' '  something  or  somebody  new. ' ' 

A  committee  on  Ministerial  Support  was  added  to  the 
regular  committees. 

Hickory  reports  services  on  two  Sabbaths  each  month. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

This  Association  was  organized  in  1878  with  704  mem- 
bers. We  now  number  1,752.  Baptized  this  year  350. 
God  has  certainly  blessed  us  as  instruments  in  his  hands . 
Three-fourths  of  the  territory  is  yet  to  be  occupied.      The 


I  24  HISTORY  OV  SOUTH  FORK  ASSOCIATION. 

field  seems  to  be  white;  the  laborers  can  be  had;  the  ques- 
tion for  the  churches  is  to  determine  how  much  will  this 
Association  raise  for  their  support.  During  the  year  we 
have  supplemented  pa. -tors'  salaries  at  Hebron,  $75;  at 
Startown,  $30.00;  total  $105.00;  contributions,  $126.52;  on 
hand,  $26.52. 

W.  A.  Graham,  J.  C.  Fitche,  G.  I.  Paysour. 

The  committee  on  State  Missions  state  in  their  report 
that  the  X.  C.  Baptist  State  Convention  was  endeavoring 
that  year  to  raise  $6,475,  for  its  work. 

There  is  for  the  first  time  a  report  on  the  Orphanage, 
and  two-thirds  of  Sunday  collections  is  appropriated  to  it. 

A  committee  of  Elders  John  F.  Morris,  X.  B.  Cobb  and 
T.  W.  Upton  were  appointed  on  colportage  work  in  the 
Association. 

Twenty  churches;  330  baptisms — 67  at  Macedonia,  28  at 
Hickory;  membership  1,695;  contributions — 18  churches 
— Si. 070. 49,  about  half  of  which  is  for  church  building. 

Sunday  preachers,  J.  K.  Faulkner,  C.  M.  Murchison. 

1S86.  Kid's  Chapel.  Sermon  by  X.  B,  Cobb,  1  Cor. 
xvi,  1-2;  Brother  B.  F.  Whitesides,  Clerk  pro  tern;  18 
churches  represented. 

W.  A.  Graham,  Moderator;  Robert  A.  Keever,  of  Kid's 
Chapel,  Clerk. 

Ahsitors: — Elder  P.  A.  Whitener,  Catawba  River;  J. 
H.  Boothe,  South  Yadkin;  Brother  John  E.  Ray,  Corres- 
ponding  Secretary  State  Mission  Board. 

Lebanon  was  received,  29  members;  Fellowship,  121 
members. 

Lebanon  had  not  reported  to  an  Association  since  1870, 
when  Macedonia  was  organized.  The  Executive  Commit- 
tee had  this  year  recommended  the  appointment  of  J.  A. 
Hoyle  at  a  point  beyond  the  "  Little  (Anderson)  Mountain," 
expecting  to  gather  what  might  be  left  of  the  Lebanon 
church  and  reorganize  it,  or  organize  a  newT  church.  Leba- 
non had  seemed  to  be  too  close  to  Macedonia  and  we  had 
plenty  of  territory  at  the  new  point.  Besides,  Baptist 
churches  do  not  generally  flourish  in  "  Union  "  or  "  Free  " 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  25 

Meeting  Houses.      Brother  Hoyle,    however,   located  at  the 
old  church. 

Tlie  following  obituary  was  submitted  by  Dr.  Cobb: 

GEORGE  J.  WILKIE. 

This  aged  minister  of  Christ  departed  this  life  on  Christ- 
mas Day,  18S4,  after  a  brief  illness,  in  the  79th  year  of  his 
age.  He  was  born  in  York  county,  S.  C,  July  4th,  1805; 
was  baptized  by  Elder  Alexander  Abernethy,  at  Sandy 
Ford,  South  Fork  River,  North  Carolina,  September  15th, 
1844,  when  nearly  forty  years  of  age,  and  was  ordained  as 
a  minister  of  the  gospel  September  17th,  1864,  when  nearly 
sixty  years  ot  age,  at  the  call  of  Providence  church,  near 
Catawba  Station,  in  Catawba  county,  according  to  his  own 
diary,  by  "  Elders  James  Reid,  A.  J.  Cansler,  and  William 
Walker,  and  Deacons  Samuel  Danner,  D.  C.  Cochrane,  H. 
F.  Loller,  A.  Danner  and  A.  B.  Ervin."  For  several 
3-ears  he  rode  as  a  missionary  of  the  Catawba  River  Asso- 
ciation in  the  counties  of  Burke,  Catawba,  Lincoln  and 
Gaston,  and  preached  also  in  the  counties  of  Cleveland, 
Iredell  and  McDowell.  He  was  instrumental  in  the  consti- 
tution of  eight  churches,  viz:— Macedonia,  Kid's  Chapel, 
Mt.  Zion,  Ezra  Mull's  Chapel,  Providence  II,  Mt.  Zoar, 
Bottles'  and  Dry  Pond,  the  first  five  of  which  are  now 
members  of  the  South  Fork  Association.  He  was  at 
different  times  moderator  of  the  Catawba  River  Association 
and  enjoyed  the  affection  and  respect  of  his  brethren  to  a 
large  degree.  A  short  time  before  his  death,  when  in 
apparently  perfect  health,  he  visited  the  scenes  of  his 
former  labors,  calling  upon  his  kindred  as  he  passed 
through  the  country,  and  making  arrangements  for  the 
settlement  of  some  of  his  children.  A  week  before  his 
death  he  visited  Hickory  and  spent  an  afternoon  with  the 
writer  of  this  sketch.  He  talked  over  his  work  as  a  minis- 
ter and  expressed  his  regret  that  he  had  failed  to  preach 
more  to  the  churches  the  duty  of  giving  for  missions  and 
the  support  of  the  ministry.  He  said  many  of  his  brethren 
had  blamed  him  for  his  course  in  serving  churches  for 
nothing,   or  for  whatever  they  chose   to  pa}7  him,    and  he 


126  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

believed  they  were  right;  but,  as  he  had  plenty  to  live  on, 
he  had  a  delicacy  in  bringing  up  the  subject.  He  has  left 
behind  a  large  family  of  children  and  grandchildren,  most 
of  whom  are  professors  of  religion,  and  some  of  them  active 
workers  in  the  vineyard  of  the  Lord.  N.  B.  Cobb. 

Elder  Wilkie  classed  himself  with  the  old  style,  unlearned 
preacher,  but  he  was  not  entitled  to  such  classification. 
Although  he  had  not  the  advantage  of  the  highest  grade  of 
schools,  or  of  college,  he  had  an  education  of  forty  years  in 
business  and  observation  before  entering  the  ministry.  He 
was  a  man  of  a. high  order  of  common  sense.  He  merchan- 
dised for  several  years  and  served  as  Clerk  and  Master  in 
Equity  in  Catawba  county.  This  office  attended  to  the 
settlement  of  estates  and  caring'for  the  property  of  orphans. 
It  required  a  man  of  business  talent  of  a  high  order  to 
administer  it.  These  duties  are  now  attended  to  by  the 
Clerk  of  the  Superior  Court  in  the  respective  counties. 
He  was  the  most  influential  man  of  his  time  in  the  Catawba 
'River  Association.  What  he  believed  he  would  preach, 
but  unfortunately  he  did  not  examine  some  of  the  doctrines 
of  the  Bible  until  after  he  had  been  sometime  in  the  minis- 
try, particularly  worshipping  with  your  property  for  the 
support  of  the  minister  and  missions.  He  owned  a  good 
farm  and  had  money  at  interest,  consequently  remuneration 
was  of  no  consequence  to  him  and  he  often  refused  it  when 
tendered.  Later  in  life,  he  preached  differently,  but  it  was 
too  late  to  correct  the  evil  he  had  done.  He  had  a  logical 
mind  and  his  sermons  ranked  with  the  best  of  his  time,  but 
were  generally  long.  He  would  study  honestly  any 
scripture  on  which  he  differed  from  any  of  his  brethren  and 
if  convinced  he  was  in  error,  did  not  hesitate  to  admit  it 
and  to  so  preach  it.  He  considered  that  it  was  his  duty  to 
preach  the  gospel  and  baptize  all  who  professed  to  receive 
it;  that  what  became  of  them  afterwards  was  no  concern  of 
his.  He  did  not  return  "  to  see  how  they  do."  He  was  a 
kind  of  church  "militant" — would  baptize  or  restore  a 
person  and  give  them  a  letter  to  some  church.  I  do  not 
believe    he   ever   turned  any  one  out.     He  was  anxious  to 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  27 

ordain  to  the  ministry  those  who  would  consent,  and  was 
not  careful  to  "lay  hands  on  no  man  suddenly  (or 
hastily.")  He  was  of  a  jovial  disposition  and  a  welcomed 
visitor  in  the  families  where  he  called.  It  was  reported  at 
one  time  that  he  was  dead.  He  shortly  afterwards  stopped 
at  the  house  of  a  brother,  when  one  of  the  family  came  out 
to  meet  him  exclaiming:  "Oh,  Brother  Wilkie,  we  heard 
you  was  dead!"  He  replied;  "  I  heard  that  too,  and  I 
knew  it  was  a  lie  as  soon  as  I  heard  it."  He  was  often 
missionary  of  the  Association  and  of  the  State  Board.  He 
probably  organized  more  churches  than  any  other  minister 
in  the  South  Fork  bounds. 

The  report  on  State  Missions  has  so  much  of  South  Fork 
history  in  it  that  I  include  most  of  it.  It  was  prepared  by 
Dr.  Cobb:— 

"  In  our  section  Elders  J.  K.  Faulkner,  N.  B.  Cobb,  J. 
B.  Marsh,  J.  A.  Hoyle,  and  J.  F.  Morris  have  been  acting 
under  the  Board.  Elder  Cobb  has  been  preaching  at 
Hickory,  Morganton,  Glen  Alpine,  and  Catawba  Springs. 
The  house  of  worship  at  Catawba  Springs  (a  union  house) 
has  been  finished  and  a  stove  purchased.  At  Lincolnton, 
Elder  Faulkner  has  succeeded  in  completing  the  baptistry 
and  pulpit,  largely  at  his  own  expense,  and  the  church 
house  is  now  comfortable  and  attractive  within.  He 
recommends  the  discontinuance  of  the  mission  at  Dowell. 
Elder  J.  F.  Morris  has  been  preaching  at  Denver,  in  Din- 
coin  county,  and  Hebron,  in  Gaston.  Hebron  is  still 
without  a  house,  but  promises  to  be  self-sustaining  next 
year.  Elder  J.  A.  Hoyle  has  preached  at  Eebanon,  in 
Catawba  county,  and  at  Link's  Chapel.  He  has  baptized 
at  these  two  places  50  persons,  but  has  done  nothing 
towards  building.  Elder  CM.  Murchison  has  preached  in 
afternoon  at  Winkler's  church,  in  Catawba  county." 

Prayer  by  request  was  made  for  Elder  James  Brumfield 
and  a  collection  of  $7.40  made»in  his  behalf. 

ELDER  JAMES  BRUMFIELD. 

When  a  lad,  upon  the  streets  of  Richmond  on  a  Sabbath 
morning,  Dr.   Robt.  Ryland  invited  him  to  go  with  him  to 


128  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Sabbath  School.  This  led  him  to  a  better  life  and  member- 
ship in  a  Baptist  church.  He  was  a  cabinet-maker  by 
trade.  He  removed  to  North  Carolina  in  earl}-  manhood. 
While  a  resident  of  New  Berne,  some  visiting  brother 
(name  forgotten)  was  invited  to  preach.  After  speaking  a 
short  while,  he  ceased  and  stood  in  the  pulpit  with  his 
tongue  stuck  out  of  his  mouth.  A  brother  asked,  "  Why 
do  you  put  out  your  tongue?"  He  replied;  "Because,  I 
have  nothing  else  to  put  out. ' '  Brother  Brumfield  was  a 
man  of  small  literary  attainments  and  rather  a  poor  preacher, 
but  favored  all  the  objects  of  the  Convention  and  did  what 
he  could  to  instruct  the  people  on  these  lines.  He  was  a 
member  of  a  church  in  our  bounds  from  1878  until  1887, 
when  a  short  time  before  his  death,  he  removed  to  Gas- 
tonia,  then  in  the  King's  Mountain. 

Brother  Bridges,  as  a  report  on  Temperance,  recommends 
that  the  standing  committee  be  discontinued  and  the  reso- 
lution adopted  at  Ezra  Mull  Grove,  1881,  be  read  annuahV. 
Adopted.  W.  A.  Graham  made  some  remarks  upon  the  de- 
filement of  churches  by  professed  christians  spitting  tobacco 
on  the  floor.  Elder  Cobb  was  requested  to  furnish  a  synopsis 
of  his  introductory  sermon  to  be  published  in  the  minutes. 

REPORT  OF    EXECUTIVE    COMMITTEE. 

Paid: — Hebron,  J.  F.  Morris,  $30.00;  Link's,  J.  A. 
Hoyle,  $25.00;  Winkler's,  C.  M.  Murchison,  $30.00; 
Maiden,  J.  A.  Ho}de,  $5.00;  Catawba  Springs,  N.  B.  Cobb, 
$5.00;  total  $95.00.     Balance  on  hand,  $26.65. 

This  was  the  beginning  of  the  interest  at  Maiden. 
winexer's. 

Winkler's  was  three  miles  from  Hickory,  where  there 
was  a  burying  ground  and  an  old  house.  A  church  was 
afterwards  organized  here,  which  joined  the  Caldwell 
Association. 

A  contribution  was  raised  of  cash  $6.70,  pledges  $25.75, 
to  aid  in  building  the  new  house  for  Bruington. 

BRUINGTON. 

When  the  members,  who  organized  Fellowship  (Belmont) 
withdrew,    it  left  a  feeble  body,   nearly  all  of  whom  were 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 29 

females.  The  presbytery  which  granted  the  letters  to  go 
to  Fellowship,  dissolved  the  church,  but  twelve  or  more 
refused  to  be  dissolved,  and  the  Association  recognized 
them  as  Bruington.  Although  some  contended  it  was  dis- 
solved. The  Association  approved  the  position  that  no  one 
can  be  excluded  from  a  church  without  a  cause  and  as  long 
as  a  member  desires  to  retain  membership  in  a  church  they 
can  not  be,  by  dissolving  the  church,  compelled  to  remove 
membership.  It  did  not  report  to  the  Association  in  1874, 
or  '75,  but  in  1876  it  appears  with  24  members.  In  1S77 
T.  W.  Upton  appears  as  pastor.  He  had  removed  his 
•  membership  from  Mt.  Zion  to  Bruington  and  been  ordained 
as  a  minister.  He  removed  the  house  from  its  original 
location  to  the  forks  of  the  road,  about  half  a  mile  from 
Stanley  Creek,  where  the  road  leading  to  old  plank  road 
leaves  that  coming  by  the  Derr  place  to  Mariposa.  The 
house  had  been  originally  of  logs.  To  this  had  been 
added  a  frame  structure,  about  the  same  size,  20  b>^  24  feet. 
To  this  Brother  Upton  had  added  a  brush  arbor  of  about 
same  dimensions.  Long  pine  poles  were  used  as  props,  or 
stanchions,  to  keep  the  frame  and  log  house  from  falling. 
Such  a  structure  I  have  never  elsewhere  beheld.  It  was  on 
one  of  the  most  travelled  roads  in  Gaston  county.  As  I 
have  passed  it  I  have  thought;  "  The  Baptists  can  never 
build  up  in  this  community,  with  such  a  house  as  that" 
and  that  it  would  greatly  aid  the  cause  if  a  cyclone 
' '  would  take  it  up  and  put  it  in  the  Catawba  River. ' ' 
Brother  Upton  "  held  the  fort  "  without  assistance  or 
sympathy  from  the  Executive  Committee  or  the  State 
Board.  When  Bruington  joined  the  South  Fork  Asso- 
ciation at  its  organization,  it  had  20  members.  In  1886  the 
membership  was  14,  resulting  probably  from  revision  of 
roll.  A  lot  had  been  procured  in  the  village  of  Stanley 
(then  Stanley  Creek)  where  the  house  now  stands,  and 
lumber  was  being  collected  for  the  house.  In  1S87,  J.  A. 
Hoyle  is  called  and  the  Executive  Committee  aid  to  the 
amount  of  $20.00.  John  L.  Hoover  had  become  a  member 
and   was   very    active   in    collecting:   material    and    having: 


130  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

it  hauled  to  the  location,  but  he  died  before  the  house 
was  raised.  Bruington  is  a  monument  to  the  faithful 
service  of  T.  W.  Upton. 

Twenty-two  churches;  baptisms,  212 — Macedonia  48, 
Hickory  Grove  40,  Mt.  Ruhama  30.  Sandy  Plains  22; 
membership  1,996;  contributions  S737.06. 

On  Sabbath  N.  B.  Cobb  preached  at  ham;  J.  H.  Boothe 
at  1.30PM. 

Dr.  Cobb  referred  to  the  "earthquake"  christians;  as 
many  had  joined  the  churches  that  year.  He  showed  that 
the  "  Phillippian  jailer  "  was  one  of  these,  and  a  valuable 
addition  to  the  church. 

THE    EARTHQUAKE. 

The  earthquake  occurred  at  10.20PM,  on  the  night  of  the 
31st  of  August.  A  it  was  an  important  item  of  history 
and  as  witnessed  by  me,  connected  with  church  work  in  the 
Association,  I  will  narrate  what  I  saw. 

Elder  T.  C.  Britton,  now  a  missionary  to  China,  was 
aiding  Elder  J.  F.  Morris  in  a  meeting  at  Kid's  Chapel. 
On  Sunday  afternoon,  29th,  he  had  referred  to  how  much 
of  prophecy  was  fulfilled,  and  how  soon  the  end  of  the 
world  might  come.  On  Tuesday  night  (31st)  he  preached 
from  the  text,  "  They  all  with  one  consent  began  to  make 
excuse."  At  the  conclusion,  he  invited  those  "  interested  " 
to  come  forward.  Only  one,  a  lady,  came.  After  singing 
and  prayer,  Brother  Morris  arose  and  spoke  of  how  prone 
people  were  to  put  off  attending  to  salvation,  and  how  sud- 
denly the  warning  of  death  frequently  comes;  referred  to 
Belteshazzar's  feast  and  the  hand  writing  on  the  wall,  and 
closing  with,  "  perhaps  to  some  of  you  the  summons  may 
be  as  sudden;  and  while  we  sing  two  verses  of  the  hj-mn 
'  O,  Jesus  receive  me  '  we  will  continue  the  invitation." 

Before'  the  hymn  could  be  raised  the  popping  in  the  roof 
of  the  house  began,  which  was  in  a  moment  followed  by 
the  shaking  of  the  house.  The  people  jumped  out  of  the 
windows,  rushed  for  the  doors;  others  leaned  back  against 
the  sides  of  the  house,   and  such  a  scene  of  consternation, 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  131 

howling  and  praying,  will  scarcely  ever  be  witnessed  on 
earth. 

When  the  confusion  first  began  Brother  Morris  mounted  a 
bench  and  called  to  the  people  "to  be  quiet,  keep  their 
seats."  He  was  afraid  some  one  would  be  injured  in  the 
tumult.  When  the  house  began  to  move,  some  one 
remarked  it  was  only  an  earthquake.  Brother  Morris  called; 
"Take  your  seats.  It  is  nothing  but  an  earthquake," 
(this  was  the  year  of  the  cyclones);  this  caused  the  dis- 
turbance to  increase  and  the  people  to  move  more  rapidly 
for  the  doors  and  windows.  He  noticed  amidst  the  con- 
fusion that  one  sister,  who  has  in  the  past  month  gone  to 
meet  her  Savior,  had  come  to  the  side  of  the  one  who  had 
"come  forward  "  and  was  talking  to  her. 

A  sister,  who  started  to  run,  thought  it  was  the  end, 
but  the  thought  came  to  her;  "I  love  my  Savior;  why 
should  I  run?"  and  she  took  her  seat. 

A  brother  jumped  from  the  window,  felt  the  ground 
move  and  looked  for  the  cloud  on  which  the  Savior  would 
be.     Seeing  no  cloud  he  thought  it  was  not  the  judgment. 

Brother  Morris,  when  the  shaking  was  over,  got  what  of 
the  congregation  he  could  together,  and  tried  to  improve 
the  occasion. 

As  the  people  dispersed  over  the  different  roads  leading 
from  the  church,  the  singing  and  the  shrieking  made  an 
impression,  that  will  never  be  forgotten,  of  the  day  when 
there  will  be  a  division  of  the  righteous  and  the  wicked. 

1S87.  Macedonia.  Macedonia  had  been  removed  from 
near  the  Lime  Kiln  to  its  present  position  about  nine  miles 
from  Lincolnton  on  the  Sherrill's  Ford  road.  Elder  J.  A. 
Hoyle  had  become  pastor  in  1S84,  and  under  his  lead  the 
church  had  removed  and  built  that  year  a  neat  house  and 
painted  it  white,  with  green  blinds.  There  has  scarcely 
ever  been  a  more  marked  change  and  advance  in  what  is 
good  than  Brother  Hoyle  had  been  instrumental  in  making 
in  this  church  and  community.  He  had  baptized  one 
hundred  and  fifty  in  three  years. 

Sermon    by    J.    F.    Morris,    Rom.   viii,   32;   25    churches 


132  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

represented;  Moderator,  W.  A.  Graham;  Clerk,  R.  A. 
Keever. 

Catawba,  45  members;  McAdensville,  30  members,  and 
Olivet,  75  members,  were  received. 

We  have  noticed  Catawba  Church  in  the  Catawba  River 
chapter.  We  were  glad  to  welcome  the  Bridges,  Danners, 
Cochranes,  and  other  faithful  workers,  to  our  ranks. 

MCADEXSVIIXE. 

The  Executive  Committee  had  rot  favored  locating 
churches  at  the  cotton  mills  to  be  composed  almost  wholly 
of  mill  people.  They  are  frequently  so  transient  that  the 
church's  conditon  would  be  uncertain.  It  thought  that  it 
would  be  best  to  locate  a  church  in  the  country,  convenient 
to  the  mill,  and  have  among  the  members  residents  who 
would  give  a  better  prospect  of  pe  m   nency. 

Elder  T.  W.  U]  ton  and  J.  F.  Morris,  from  Hickory 
Grove,  had  preached  here  occasionally.  In  1SS6,  Hon.  R. 
Y.  McAden,  the  1  ' :  or  of  McAdensville  Mills,  and  who 
was  a  Baptist  in  sentiment,  arranged  for  Elder  A.  G. 
McManaway,  then  p:  tor  of  Tryon  Street  Church,  Char- 
lotte, to  come  once  a  month  on  Sunday  afternoon  and 
preach.  He  held  a  protracted  meeting,  baptized  some 
thirty  persons  and  organized  the  church  of  those  he  bap- 
tized. The  church  was  constituted  of  ' '  baptized  believers, ' ' 
not  of  members  "  holding  letters." 

OLIVET. 

Olivet  was  dismissed  from  the  Catawba  River  to  the 
King's  Mountain  Association  in  1855.  Services  were  held 
until  1S69.  After  the  organization  of  Bethel  it  was  very 
weak.  About  1S85  at  the  request  of  the  Executive  Com- 
mittee, the  State  Board  appointed  Elder  J.  B.  Marsh  to 
preach  here  at  an  afternoon  appointment.  He  reorganized 
the  church  and  it  moved  its  place  of  worship  to  where  the 
present  house  stands.  It  was  built  under  the  pastorate  of 
Brother  Marsh  and  the  church  has  been  an  active  member 
of  the  Association  since. 

Visitors: — J.  M.  Bridges,  C.  F.  Felmet,  and  P.  R.  Elam, 
King's     Mountain  Association;  C.  Durham,  Corresponding 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 33 

Secretary    State    Convention;    A.    B.    Ervin,    Elder    J.    B. 
Marsh,  South  Yadkin. 

ELDER  J.    B.   MARSH. 

Elder  J.  B.  Marsh  came  to  North  Carolina  from  New 
York,  prior  to  the  war,  as  agent  of  the  Sunday  School 
Board.  He  has  served  several  of  the  churches  of  the 
Yadkin  and  South  Yadkin  Association,  as  well  as  the 
South  Fork.  He  is  highly  esteemed  by  his  brethren  as  a 
faithful  and  zealous  workman  for  the  Master,  and  was  a 
successful  pastor  in  this  State.  In  1893  he  moved  to  York 
county,  South  Carolina,  to  become  pastor  of  Union  Church. 

Elder  T.  W.  Upton  died  this  year;  the  committee  on 
obituaries  reported  as  follows: 

T.  w.  UPTON. 

Since  the  last  meeting  of  our  body,  God  in  his  all- wise 
providence,  has  seen  fit  to  call  from  earth  Rev.  T.  W.  Upton. 
Brother  Upton  was  born  in  Moore  county,  July  13th,  1847; 
converted  under  the  preaching  of  Elders  Noah  Richardson 
and  S.  Fillmore,,  and  baptized  into  the  fellowship  of  Beth- 
lehem Church  in  1865.  He  afterwards  removed  to  Lincoln 
county  and  placed  his  membership  in  Mt.  Zion  church, 
which  licensed  him  to  preach,  and  he  was  ordained  in  1876. 
Rev.  Upton  was  an  affectionate  husband  and  father,  a  con- 
sistent christian  and  a  faithful  minister  of  the  gospel. 
Being  very  zealous,  he  gloried  in  the  work  of  the  Eord. 
He  never  refused  to  do  anything  within  his  power  that  had 
for  its  object  the  glory  of  God.  He  was  an  earnest  advocate 
of  Sabbath  Schools,  the  Biblical  Recorder  and  all  the.  objects 
fostered  by  the  denomination.  The  present  prospect  of 
Bruington  is  largely  due  to  the  unwavering  faith  and  zeal 
of  Brother  Upton  and  stands  as  a  monument  to  his  per- 
severance. He  departed  this  life  February  12th,  1887. 
His  death  was  preceded  by  that  of  three  of  his  little  boys, 
and  followed  by  a  fourth,  within  twenty  minutes  of  his 
own — all  within  the  space  of  ten  days;  leaving  a  widow  and 


134  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

one    son,     whom    we    recommend   to    the   protection    of   a 
merciful  God  and  the  sympathy  of  his  people. 

J.  F.  Morris,  J.  Morrison,  L.  A.  Reynolds. 

Brother  Upton  was  considered  rather  a  poor  preacher, 
but  was  one  of  the  most  powerful  in  prayer  I  ever  heard. 
According  to  his  ability,  no  one  has  surpassed  him  in  what 
he  accomplished  for  the  Master  in  our  bounds.  A  collection 
of  $7.15  was  taken  for  the  widow. 

The  committee  on  church  members  that  do  not  pay 
reported: — "We  advise  that  if  after  faithful  admonition 
they  refuse  to  give,  the  hand  of  fellowship  be  withdrawn 
from  them." 

The  committee  on  the  difficult}'  between  Hickory  Grove 
and  Providence  II,  of  this  Association,  and  Corinth  and 
Long  Creek,  of  the  King's  Mountain  Association,  reported: 

Resolved,  1st,  That  we,  The  South  Fork  Association, 
insist  that  Long  Creek  and  Corinth  churches  of  the  King's 
Mountain  Association,  rescind  their  action  relative  to 
excluded  members  from  Hickory  Grove  and  Providence  II, 
of  this  Association,  whom  they  have  received  into  their 
fellowship. 

Second,  That  should  these  churches  fail  so  to  do,  that 
the  Moderator  of  this  bod}'  make  complaint  to  the  Moder- 
ator of  the  King's  Mountain  Association,  against  said 
churches  for  violation  of  Baptist  usage  and  church 
courtesy. 

REPORT   OF  EXECUTIVE  COMMITTEE. 

Appropriations  as  follows: — J.  A.  Hoyle,  Maiden,  $30.00; 
C.  M.  Murchison,  Penelope,  $30.00;  J.  A.  Hoyle,  Bruing- 
ton,  or  New  Hope,  $20.00;  expenses,  $2.50;  total,  $82.50. 
Receipts,  $103.70;  on  hand,  $21.20. 

A  committee  on  Ministerial  Students  was  ordered  to  be 
included  in  the  committees  of  this  Association.  Its  duty  is 
to  examine  and  recommend  to  the  Association  young  men 
to  be  aided  by  the  Association  in  bettering  their  education. 
Committee: — J.  A.  Hoyle,  J.  F.  Morris,  Wade  Sanders,  J. 
R.  Underwood  and  James  Mullen. 

On  Sabbath,   C.   Durham  preached  at  ham,   and  P.   R. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  35 

Elam  at  1.30PM;  26  churches;  baptisms,  171;  membership, 
2,332;  contributions,  $186.45.    No  Sabbath  School  statistics. 

The  first  baptisms  (3)  at  Newton  are  reported  this  year. 

The  name  of  Bruington  had  been  changed  to  New  Hope, 
as  they  were  almost  beginning  a  new  life.  The  Association 
requested  that  Bruington  be  restored,  as  the  church  was 
named  for  R.  B.  Jones. 

LIBERTY  HILL. 

Liberty  Hill  was  located  about  five  and  a  half  miles  west 
of  Lincolnton,  at  the  forks  of  the  Morganton  and  Shelby 
roads.  It  had  nineteen  members  when  it  united  with  the 
Association  in  1879.  It  had  one  baptism  and  one  death 
during  its  existence.  It  was  dissolved  in  1887.  This  was 
its  last  appearance  in  the  Association.  Its  existence  did 
not  advance  the  Baptist  cause  in  that  section.  Elder  J.  K. 
Faulkner  preached  here  in  the  afternoons  monthly  during 
1885,  but  did  not  deem  the  surroundings  favorable  enough 
for  continuance  of  service. 

Elder  G.  W.  Gardner  is  pastor  at   Hickory  and  Newton. 

G.    W.     GARDNER. 

G.  W.  Gardner  is  a  fine  preacher  and  strong  writer. 
His  supposed  trip  to  Europe  under  the  signature  of  ' '  Uncle 
Chris  ' '  attracted  much  attention.  He  went  hence  to 
South  Carolina,  and  thence  to  Mississippi. 

18S8.  Warlick's  Chapel.  Sermon  by  W.  R.  Gwaltney, 
Mark  ii,  8;  Moderator,  pro  tern,  C.  M.  Murchison;  Moder- 
ator, Elder  J.  F.  Morris;  Clerk,  J.  Thos.   McLean. 

Visitors: — Elders  J.  M.  Bridges,  R.  L.  Limerick,  King's 
Mountain;  R.  L.  Patton,  Catawba  River;  J.  B.  Marsh, 
South  Yadkin;  W.  R.  Gwaltney,  State  Mission  Board. 

Elder  W.  B.  McLure  appears  as  pastor. 
ELDER  W.  B.   MCLURE. 

Elder  W.  B.  McLure,  son  of  Elder  J.  H.  McLure, 
member  of  Mt.  Zion  church,  was  ordained  in  1888;  is  a 
preacher  of  above  the  average  ability.  Has  served  as 
pastor  Link's,  Providence,  Lebanon,  Sandy  Plains, 
Macedonia,   Hickory  Grove,    Mt.   Ruhama.     He  generally 


136  HISTORY  OF  SOUTH  PORK  ASSOCIATION. 

complains  of  "bad  health,"  is  irregular  at  his  appoint- 
ments and  his  churches  do  not  usually  advance  in  good 
works  as  the}'  might  with  regular  services. 

Zoar  church  made  application  for  membership  and  was 
refused  because  it  had  no  letter  of  dismission  from  the 
Catawba  River  Association.  Zoar  had  had  some  trouble  in 
the  Catawba  River  Association. 

REPORT    OF  COMMITTEE  ON  DIFFICULTY    BETWEEN 
CHURCHES. 

Your  committee  appointed  to  investigate  the  cause  of 
the  difficult}-  existing  between  the  church  at  Providence  II, 
of  this  Association,  and  the  church  at  Corinth,  of  the 
King's  Mountain  Association,  recommend  the  church  at 
Providence  II  to  send  a  committee  of  judicious  brethren  to 
the  church  at  Corinth  to  lay  tlje  matter  of  grievance  before 
them  and  seek  to  settle  it  in  the  spirit  of  Christ,  without 
giving  further  trouble  to  the  Association. 

We,  also,  recommend,  concerning  the  difficulty  between 
the  churches  at  Hickory  Grove  and  Long  Creek,  that 
Hickory  Grove  church,  by  committee,  lay  their  complaint 
before  the  Long  Creek  church  and  strive  with  christain 
spirit  to  have  the  matter  properly  adjusted.  We  unhes- 
itatingly say  that  for  one  Baptist  church  to  receive  excluded 
members  from  another  Baptist  church,  without  careful 
investigation  of  the  charges  for  which  they  were  excluded 
and  the  manner  of  trial,  is  both  unsafe  and  unbaptistic. 

J.  A.  Hoyle,  ~\ 

W.  R.  Gwaltney,  [•  Committee. 
J.  M.  Bridges,        ) 

Penelope  church  is  received;  22  members;  19  baptisms. 
It  had  been  organized  the  previous  night. 

The  Southern  Baptist  Convention  had  changed  its  consti- 
tution so  as  to  admit  a  delegate  from  each  Association. 
Brother  J.  S.  Bridges  was  appointed  as  such  delegate. 

It  was  ordered  that  the  churches  of  the  Association  be 
divided  into  three  sections  and  that  the  Association  does 
not  meet  in  the  same  section  two  years  in  succession. 

Elder  J.  B.  Marsh,  from  the  South  Yadkin  Association, 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 37 

asks  the  cooporation  of  the   South   Fork   in   supporting  a 
missionary  in  China  by  the  two  Associations.     Adopted. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

J.  A.  Ho}de,  Missionary  at  Maiden,  $20.00;  J.  A.  Hoyle, 
Bruington,  $40.00;  C.  M.  Murchison,  Penelope,  $40.00; 
total,  $100.00.      Contributions,  $114.25;  Balance  $14.25. 

On  motion  of  Brother  Shives,  pledges  amounting  to 
$34.00,  were  made  to  aid  in  liquidating  a  note  held  for 
building  Bruington  church  house.  This  was  done  as  a 
memorial  to  Elder  T.  W.  Upton,  who  worked  for  so  many 
years  to  keep  the  church  from  being  blotted  out  of 
existence. 

Churches,  25;  baptisms,  132;  membership,  2,155;  contri- 
butions, $914.00. 

Elder  F.  C.  Hickson  is  pa§tor  at  Lincolnton. 

ELDER    F.    C.    HICKSON. 

Elder  F.  C.  Hickson  has  been  a  missionary  to  China  and 
resigned  from  ill  health  (paralysis  of  the  eye  lids.)  As 
preacher  and  pastor  he  is  faithful  and  has  been  much 
blessed  in  his  work. 

1889.  Olivet.  Sermon  by  W.  A.  Pool,  1  Cor.  i,  1-2; 
25  churches  represented;  W.  A.  Graham,  Moderator;  J.  T. 
McLean,  Clerk;  Elder  D.  P.  Bridges,  Treasurer. 

Visitors: — Isaac  Oxford,  Caldwell;  J.  M.  Bridges,  King's 
Mountain;  W.  J.  Hopkins,  Sr. ,  South  Yadkin;  W.  A. 
Pool,  State  Board;  C.  J.  Woodson,  Orphanage;  J.  E. 
McManaway,  Home  Mission  Board. 

The  Constitution  was  amended  by  creating  the  office  of 
Treasurer. 

Fellowship  church  is  dismissed  to  Yorkville,  S.  C. 
Association. 

The  following  resolution,  offered  by  J.  S.  Bridges,  was 
adopted: — "  That  the  Executive  Committee  stand  instructed 
to  favor  no  appropiation  to  any  church,  that  is  able  to  sup- 
port a  pastor  to  preach  monthly,  within  the  bounds  of  the 
Association." 

There  had  been  complaint  that  the  Executive  Committee 


138  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

and  the  Board  of  Missions  were  aiding  churches  which  did 
not  need  it.  Hickory  was  having  twice-a-month  preaching 
and  still  receiving  aid.  As  a  member  of  the  Executive 
Committee  and  the  State  Board,  Brother  Bridges  wished  to 
ascertain  the  wishes  of  the  Association.  The  Hickory 
brethren  were  much  displeased  and  thought  they  would  be 
materially  hurt  and  have  to  give  up  twice-a-month  preach- 
ing. On  the  contrary  they  continued  twice-a-month 
preaching  and  now  (1900)  have  preaching  every  Sabbath, 
and  admit  the  action  was  a  benefit. 

C.  M.  Murchison  was  appointed  delegate  to  Southern 
Baptist  Convention. 

The  following  report  was  adopted: 

Your  committee,  to  whom  was  referred  the  troubles 
between  Hickory  Grove  and  Providence  II  and  churches  in 
the  King's  Mountain  AssociatiSn,  beg  leave  to  say: — First, 
that  the  churches  have  done  as  advised  by  this  body  and 
that  the  relations  between  the  churches  remain  the  same. 
Second,  that  in  our  judgment  nothing  further  need  be  said 
by  this  bod}7  on  the  question.  Third,  that  churches  in  this 
body  cannot  scriptually  raise  the  question  of  fellowship  be- 
tween churches  of  this  body  and  any  other  body.  The  only 
question  of  fellowship  that  can  be  raised  by  this  bod}-  is  one 
of  fellowship  between  herself  and  another  Association.  In 
the  case  in  hand,  your  committee  think  it  unwise  to  raise 
that  question  with  King's  Mountain.  Fourth,  that  Baptist 
churches  are  absolute  sovereign  bodies  and  are  competent 
to  pass  upon  all  questions  referring  to  the  reception  or 
dismission  of  members  and  that  no  other  body  can  dictate 
in  this  matter. 

M.  P.  Mathexy,     W.  A.  Pool.         )  n 

T  r\  iT7    t    tt  1  Committee. 

Isaac  Oxford,        W.  J.  Hopkins,    J 

REPORT  OF  EXECUTIVE  COMMITTEE. 

They  have  employed:— J.  M.  Bridges,  at  Bruington, 
$4.0.00;  C.  M.  Murchison,  Penelope,  $30.00;  J.  A.  Hoyle, 
Maiden,  $20.00;  J.  A.  Hoyle,  Barringer  School  House, 
$12.00;  total,  $102.00,  which  has  been  paid  and  leaves 
nothing  on  hand.     The  destitution  in  our    Association    is 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 39 

very  great  and  there  are  many  worthy  brethren  who  could 
be  employed  to  occupy,  but  your  committee  feel  compelled 
to  restrict  the  work  to  the  means  furnished  by  the 
Association. 

J.  S.  Bridges,  Chairman. 
W.  A.  Graham,  Secretary. 

On  Sabbath  M.  P.  Matheny  preached  at  1:1.30AM,  on 
Baptism  and  the  Lord's  Supper.  It  was  an  able  and 
instructive  sermon. 

Twenty-five  churches;  106  baptisms;  membership,  2,237; 
contributions,  $1378.89;  13  Sabbath  Schools;  789  attend- 
ants. The  first  contributions  are  made  to  Old  Ministers' 
Relief: — Bruington,  Si. 00;  Kid's  Chapel,  S2.00;  Lowell, 
$2.00;  Mt.  Holly,  .50;  total,  S5.50. 

H.  D.  Lequex  is  pastor  at  Hickory. 

H.  D.  13IEQUEX. 

H.  D.  Lequex  had  belonged  to  some  other  denomination 
and  to  us  once  before.  He  united  with  the  Presbyterians 
next  year  at  Morganton.  He  is  a  man  of  fine  literary 
attainments  and  has  published  some  books. 

T.  A.  Mullinax  is  pastor  at  Maiden. 

Olivet  reports  services  two  Sabbaths  each  month. 

1890.  Mt.  Zion.  Sermon  D.  P.  Bridges,  Matt,  v,  14; 
23  churches  present;  Moderator,  W.  A.  Graham;  Clerk,  S. 
A.  Stroup;  Treasurer,  D.  P.  Bridges. 

Visitors: — C.  Durham,  Corresponding  Secretary^  Mission 
Board;  J.  M.  Bridges,  P.  R.  Elam,  King's  Mountain  Asso- 
ciation; P.  A.  Whitener,  Catawba  River;  J.  H.  Mills, 
Orphanage.      Mt.  Holly  is  received  with  69  members. 

MT.     HOLLY. 

On  the  Carolina  Central  Railway,  at  the  crossing  of  the 
Catawba  River,  12  miles  from  Charlotte  and  21  from  Lin- 
colnton.  Elder  J.  F.  Morris  had  preached  in  this  vicinity 
for  several  yrears  as  an  afternoon  appointment,  from  Hickory 
Grove,  and  without  charge.  He  secured  a  lot  for  a  church 
house.  In  the  winter  of  1888-9,  Elder  M.  P.  Matheny 
began  preaching  here  once  a  month,  organized  the  church, 
exchanged  the  lot  for  one  nearer  the  centre  of  the  town, 


140  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

and  in  four  months  completed  the  house  and  dedicated  it  at 
the  Union  meeting  on  fifth  Sundav  in  March.  Elder  C. 
Durham.  Corresponding  Secretary  of  X.  C.  Baptist  State 
Convention,  preaching  the  sermon.  Shortly  after  this, 
Elder  M.  P.  Math  en  y  removed  to  Chicago,  and  Elder  C. 
E.  Gower  succeeded  him  as  pastor. 

J.  S.  Bridges  elected  delegate  to  the  Southern  Baptist 
Convention. 

W.  A.  Graham  is  elected  Historian  of  the  Association. 

It  was  resolved  that  each  Sunday  School  in  the  Associa- 
tion make  an  effort  to  raise  $2. 00  for  Cuba. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

J.  M.  Bridges,  Bruington,  S35.00:  C.  M.  Murchison, 
Penelope.  St 3.00:  J.  A.  Hoyle,  Maiden,  S20.00;  J.  A. 
Hoyle.  Thessalonica,  S20.00:  total.  SSS.oo. 

Committee  on  Ministerial  Students: — Elders  J.  F.  Morris, 
J.  A.  Hoyle.  C.  M.   Murchison. 

Committee  to  aid  in  raising  the  Endowment  Fund  for 
Wake  Forest  College:— J.  S.  Bridges.  C.  E.  Gower.  J.  M. 
Hollabough,  C.  M.  Murchison.  B.  Stroup.  W.  A.  Graham. 

The  usual  vote  of  thanks  to  the  community  was  adopted; 
also,  one  to  Mr.  O.  M.  Howard  and  his  singing  class  for 
the  good  music  during  the  session. 

It  was  resolved  to  organize  a  Sunday  School  Association 
at  Macedonia  on  Friday  before  the  third  Sabbath  in  April, 
1 89 1.  Committee  to  prepare  a  Constitution: — Elders  J.  A. 
Hoyle.  C.  E.  Gower,  and  Brothers  W.  A.  Graham  and  J. 
H.  Deal. 

The  Sunday  School  Association  was  formed.  It  continu- 
ed for  three  years. 

1891.  Hickory.  Sermon  by  J.  A.  Hoyle,  Lukexix,  13; 
Moderator.  W.  A.  Graham;   Clerk.  J.  Thos.  McLean. 

Visitors: — Elder  H.  D.  Lequex.  Catawba  River;  Elder  J. 
M.  Bridges,  King's  Mountain;  Elder  D.  M.  Austin,  Char- 
lotte; Elder  A.  G.  McManaway.  X.  C.  Baptist:  J.  M. 
Hilliard.  Orphanage:  J.  C.  Caddell,  Biblical  Recorder; 
Elder  C.  B.  Justice,  Green  River:  Elder  W.  R.  Gwaltney, 
Board  of  Education.     Rev.  Mr.  Ramsey,   Presbyterian  pas- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I4I 

tor  at  Hickory,  was  invited  to  a  seat.     W.   A.  Graham  was 
elected  delegate  to  the  Southern  Baptist  Convention. 

The  Committee  on  Periodicals,  on  motion  of  M.  P.  Ma- 
theuy,  was  abolished.  A  committee  on  Colportage  was 
ordered.  A  resolution  endorsing  the  Biblical  Recorder  was 
adopted. 

XORTH   CAROLINA    BAPTIST. 

Rev.  A.  G.  McManaway  spoke  on  the  establishment  of 
and  merits  of  the  North  Carolina  Baptist. 

The  North  Carolina  Baptist  was  a  new  enterprise  origi- 
nated that  year,  and  now  for  the  first  time  presented  to  the 
South  Fork. 

A  committee  on  Ministers'  Relief  was  added  to  those  of 
the  Association. 

The  Executive  Committee  were  ordered  to  examine  the 
advisability  and  possibility  of  employing  a  colporter  in  the 
bounds  of  the  Association. 

Rev.  Mr.  Bonner,  Methodist  pastor,  and  Rev.  Mr. 
Murphy,  of  the  German  Reformed  Church,  at  Hickory, 
accepted  seats  in  the  bod}". 

REPORT  OF    EXECUTIVE    COMMITTEE. 

"  Missionaries:— J.  A.  Ho^de,  Maiden,  S20.00;  C.  M.  Mur- 
chison.  Thessalonica  and  Startown,  $30.00;  total,  S50.00. 
The  field  is  white  with  the  harvest;  the  laborers  can  be 
had;  will  you  furnish  the  committee  with  the  funds  to 
employ  them?  We  especially  urge  the  building  of  the 
home  of  worship  at  Xewton." — J.  S.  Bridges,  D.  A.  Whis- 
nant,  J.  H.  Deal,   W.  A.  Graham,  Committee. 

Brother  J.  J.  Payseur,  then  at  Wake  Forest,  was  adopted 
as  ministerial  student  of  the  Association. 

Resolutions  to  celebrate  1S92,  the  centennial  year  of 
modern  missions,  by  special  contributions  during  the  year, 
to  be  aided  by  special  massmeetings  on  the  subject,  were 
adopted. 

Twenty-five  churches;  118  baptisms;  membership,  2,138; 
13  Sabbath  Schools,  attendance  971;  contributions,  $1,543.73 
— S579-74  for  building. 


142  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

1892.  Olivet.  Sermon  by  A.  W.  Setzer,  1  Kings  xx, 
40.     Twenty-six  churches  represented. 

The  Association  the  year  before  had  resolved  to  meet 
with  Mt.  Holly  church.  Elder  Matheny  was  pastor  at  Mt. 
Holly  and,  also,  at  Xewton.  He  got  the  Executive  Com- 
mittee, with  the  consent  of  Mt.  Holly  church,  to  change 
the  place  of  meeting  to  Newton,  where  he  was  also  pastor, 
as  he  thought  that  by  meeting  in  Newton  the  amount 
needed  to  pay  the  debt  on  the  Newton  house  could  be 
raised.  Some  of  the  Newton  members  objected  to  the 
meeting  there  and  Olivet  agreed  to  entertain  the  Asso- 
ciation. 

Moderator,  W.  A.  Graham;  Clerk,  A.  W.  Setzer;  Treas- 
urer, G.  W.  Cochrane. 

Visitors:—  J.  R.  Annas,  Caldwell;  W.  J.  Wyatt,  South 
Yadkin;  J.  N.  Stallings,  E.  A.  Poe,  Catawba  River;  C.  B. 
Justice,  Green  River  Association  and  State  Mission  Board; 
J.  C.  Caddell,  Biblical  Recorder. 

Lowell  church  was  received;  membership  48;  delegates, 
J.  T.  Jenkins,  Henry  Dillings. 

Delegate  to  Southern  Baptist  Convention,  M.  P.  Matheny. 

LOWELL  CHURCH. 

Lowell  is  on  the  Atlanta  and  Charlotte  railway,  about 
twelve  miles  from  Charlotte.  Services  had  commenced 
here  several  years  prior,  as  an  afternoon  appointment  from 
Belmont  Cor  Fellowship,)  first  by  Elder  J.  K.  Faulkner, 
afterwards  by  Elder  M.  P.  Matheny,  who  organized  the 
church  and  built  the  house.  The  Executive  Committee 
thought  it  a  good  point  to  locate  a  church  for  the  conven- 
ience of  the  mill  operatives,  and  which  would,  at  the  same 
time,  have  residents  of  adjacent  country  among  its 
members.  Among  the  members  were  Mr.  and  Mrs.  A.  P. 
Arney,  formerly  of  Hickory  Grove,  who  had  been  faithful 
workers  in  the  Association  since  its  organization. 

McAdensville  obtained  a  letter  to  the  King's  Mountain 
Association. 

Committee  on  Ministerial  Students: — Elders  Murchison, 
Hovle  and  Morris. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 43 

The  Committee  on  Periodicals  was  again  placed  among 
those  of  the  Association. 

Resolutions  were  adopted  to  participate  in  the  raising  of 
a  Centennial  fund  in  the  Southern  Baptist  Convention  as  a 
memorial  of  the  establishment  of  Modern  Missions. 

The  following  resolution  was  adopted: — 

"  Whereas,  Education  is  the  great  fundamental  basis  of 
an}T  country's  hopes  of  prosperity,  and  female  education 
being  the  prime  factor  in  this,  and,  whereas,  there  is  an 
opportunity  now  within  our  bound:",  in  the  town  of  Hickory 
for  the  permanent  establishment  of  the  Baptist  Female 
University,  therefore,  be  it  resolved,  that  this,  the  South 
Fork  Association,  use  all  necessary  means  to  encourage  and 
procure  the  same  by  appointing  a  committee  of  five  to 
confer  with  the  trustees  of  the  Baptist  Female  University 
and  State  Convention." — J.    F.  Click,  C.  M.  Murchison,  J. 

A.  Martin,    Committee. 

Committee  appointed: — J.    A.  Martin,    C.  M.  Murchison, 

B.  F.  Whitesides,  G.  W.  Cochrane. 

The  North  Carolina  Baptist  is  included  in  the  report  on 
Periodicals. 

Brother  J.J.  Payseur  was  endorsed  as  ministerial  student 
at  Wake  Forest  and  a  collection  of  $5.50  lifted  for  his 
benefit. 

REPORT  OF    EXECUTIVE    COMMITTEE. 

The  report  of  the  Executive  Committee  was  read  and 
tabled  until  further  pleasure  of  the  Association.  The 
clerk  did  not  place  the  report  in  the  minutes.  My  copy 
was  burned  in  my  house  in  1894,  so  I  am  unable  to  give  a 
literal  copy  of  it.  I  regret  this,  and  can  only  write  from 
memory : — 

The  last  day  of  the  session  at  Hickory,  the  year  prior  to 
this,  two  brethren  came  before  the  only  two  of  the  members 
of  the  Executive  Committee  then  in  attendance,  and  read 
some  letters  from  Chicago  containing  some  indefinite 
charges  against  Elder  M.  P.  Matheny.  We  had  a  meeting 
with  four  of  the  five  male  members  of  Newton  church;  had 
the  letters  read,   and  Brother  Matheny  to  make  his  state- 


144  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

merit.  The  members  of  the  Newton  church,  after  hearing 
the  cr.se,  unanimously  decided  to  reaffirm  their  endorsement 
of  the  call  for  his  services.  The  Executive  Committee 
approved  the  "  application  "  and  forwarded  to  the  Strte 
Board.  The  State  Board,  without  giving  Matheny  any 
opportunity  for  explanation,  refused  to  make  the  appoint- 
ment. Thus  setting  themselves  up  as  better  judges  of 
conducting  the  work  in  the  A^socirtion  than  the  Executive 
Committee.  The  Executive  Committee  stopped  all  com- 
munication, or  corre  ponde  ce,  with  the  State  Mission 
Board,  or  the  Corresponding  Secret  My.  Tie  delegates, 
who  represented  over  thre^-fourths  of  the  contributions 
to  State  and  Associational  Missions,  supposed  the  rction 
of  the  Executive  Committee,  but  a  majority  of  the  del- 
egates, in  about  same  propption.  were  from  the  churches 
making  small,  or  no  contributions. 

The  report  of  the  Executive  Committee  was  taken  up 
again  at  2PM,  and  the  fo1lowing  substitute  adopted;  which 
was,  in  the  main,  a  portion  of  the  repo  t  submitted,  leaving 
out  strictures  on  the  State  Board: — 

"  During  the  year  we  have  the  following  appropriations: 
— Newton  and  vicinity,  M.  P.  Matheny,  $200.00;  Maiden, 
J.  A.  Hoyle,  $60.00;  Link's  Chapel,  J.   F.    Morris,   $25.00. 

"  At  Maiden  a  house  had  been  built  on  which  there  is  a 
small  debt.  We  recommend  to  the  churches  to  aid  the 
members  in  paying  off  this  debt.  At  Link's  Chapel  there 
has  been  an  increase  of  fifty  per  cent*  in  the  membership. 
At  Newton  a  church  building  has  been  erected  of  a  charac- 
ter fitted  to  the  town  in  which  it  is  built.  Several  hundred 
dollars  will  be  needed  to  complete  the  house  at  Newton  and 
to  pay  off  a  deht  of  some  $500.00,  which  has  already 
accrued.  We  earnestly  urge  the  prompt  payment  of  all 
pledges  for  the  purpose. ' ' 

It  will  be  noted  the  State  Board  having  refused  to 
appoint  Brother  Matheny  at  Newton,  the  Executive  Com- 
mittee, with  the  endorsement  of  the  church,  had  appointed 
him.  Elders  C.  B.  Justice  and  J.  B.  Marsh  and  perhaps 
others    made   speeches    on  the  Board's  side.     Elder  J.    F. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 45 

Morris,  J.  S.  Bridges  and  W.  A.  Graham  warmly  defended 
the  Executive  Committee.  I  shall  never  forget  Brother 
Morris'  appearance  as  he  spoke.  His  countenance  came 
nearer  shining  than  I  ever  noticed  that  of  any  other 
person. 

The  substitute  was  adopted.  Afterwards,  by  a  rising 
vote,  the  Association  expressed  confidence  in  its  Executive 
Committee,  and  recommended  the  same  for  appointment 
the  ensuing  year.  There  had  been  considerable  friction 
between  the  Board  and  the  Executive  Committee  for  several 
years.  The  Board  frequently  did  not  regard  the  recom- 
mendation of  the  Executive  Committee  or  the  member  of 
the  Board  from  the  Association,  in  its  appointments,  but 
followed  its  own  inclination,  or  the  advice  of  others.  I 
resigned  as  the  member  of  the  Board  from  the  Association 
on  this  account.  I  did  not  approve  of  its  doings  in  the 
Association  and  did  not  wish  to  be  held  responsible  for 
them. 

The  following  was  adopted: — "Whereas,  our  brother, 
Rev.  J.  B.  Marsh,  has  felt  called  of  the  Master  to  remove 
to  Piedmont,  S.  C,  to  take  charge  of  the  Baptist  church  in 
that  place,  we  desire  to  put  on  record  our  appreciaton  of 
his  long  and  faithful  services,  and  to  assure  him  that  we 
shall  follow  him  with  our  prayers  for  the  blessing  of  God 
upon  him  and  his  faithful  companion." 

No  statistics  as  to  baptisms  or  membership  appear  in  the 
minutes.  • 

On  Sabbath  Elder  M.  P.  Matheny  preached  at  ham,  and 
J.  N.  Stallings  at  1.30PM. 

elder  m.  p.  matheny. 

As  agent  for  the  sale  of  a  patent  medicine,  Germateur, 
Elder  M.  P.  Matheny  came  to  Lincolnton  in  1889. 
Making  Eincolnton  headquarters  in  his  work,  he  began  to 
preach  there  once  a  month.  There  was  a  debt  of  over 
$400  due  on  the  building.  He  proposed  to  the  church  that 
for  every  dollar  they  would  raise,  he  would  duplicate  it. 
This  he  did  until  the  debt  was  paid. 

In  1S89,  he  began  to  preach  for  the  church  at  Mt.  Holly. 


146  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

In  four  months  time  he  succeeded  in  building  a  neat 
house  of  worship,  and  had  it  painted  throughout  and  dedi- 
cated at  the  Union  Meeting  in  March,  1S90,  Dr.  Columbus 
Durham,  Corresponding  Secretary  of  the  Baptist  State 
Convention,  preaching  the  sermon.  He  assisted  pastors  at 
several  churches  in  protracted  meetings.  His  sendees 
were  not  only  acceptable  but  highly  appreciated.  This 
year  he  removed  to  Chicago  in  order  to  give  his  medicine 
a  big  advertisement  at  the  Chicago  Exposition.  His 
venture  was  a  failure. 

1 89 1.  He  returned  to  Lincolnton  and  entered  the  pasto- 
rate. His  former  churches,  Lincolnton  and  Mt.  Holly, 
secured  his  sen-ices,  also,  Kid's  Chapel.  Newton  applied 
for  his  appointment  as  missionary  at  that  point  by  the 
State  Board. 

He  a.<-ked  for  a  letter  of  dismission  from  the  church  he 
had  joined  in  Chicago  to  unite  with  the  church  at  Lincoln- 
ton.  The  letter  was  granted,  but  clor.ed  in  substance  as 
follows:  "  We  deem  it  necessary  to  state  that  since  his 
removal,  there  have  been  some  charges  of  irregularity  in 
financial  matters,  but  not  deemed  sufficient  to  withhold  the 
letter."  He  refused  to  receive  the  letter,  and  wrote 
demanding  an  investigation  by  the  church,  which  hod  had 
one  before  and  decided  there  was  nothing  against  him. 
The  church  refused  to  re- open  the  matter.  J.  S.  Bridges 
and  W.  A.  Graham,  of  the  Executive  Committee,  Elder  F. 
C.  Hickson,  of  Gastouia,  and  perhaps  others,  wrote  the 
church  that  they  desired  an  investigation;  that  if  the 
brother  was  not  worthy,  we  did  not  desire  him  in  our 
Association;  if  he  was  not  guilt}-,  the  letter  which  the}-  had 
granted  him  was  very  unfair.  The  church  refused  to  take 
any  notice  of  the  letters. 

He  then  called  a  conference  at  Lincolnton  of  the  pastors 
of  the  Association,  Elder  Hickson,  of  Gastonia,  and  A.  G. 
McManaway,  of  Charlotte,  and  invited  the  Executive 
Committee  of  the  Association  to  be  present.  This  confer- 
ence heard  read  the  letters  which  had  passed  between  him 
and   the  Chicago    church.       It    resolved    that    there    was 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 47 

"  nothing  proved  against  his  character  and  that  the  church 
at  Lincolnton  could  receive  him  on  the  letter."  He  replied 
he  would  not  use  such  a  letter,  and  afterwards  joined  on 
his  confession. 

The  charges  were  wholly  on  business  matters.  The 
business  from  being  very  profitable,  in  a  short  while  became 
very  profitless,  and  the  disappointment  in  results  was  about 
the  substance  of  the  complaints.  The  following  document 
was  given  him  by  the  conference: — "  To  Whom  It  May 
Concern:  Whereas,  there  are  rumors  afloat  in  this 
country  that  Rev.  M.  P.  Matheny  was  guilty  of  such 
conduct  in  business  in  Chicago  as  rendered  him  unworthy 
of  christian  fellowship,  we,  the  undersigned,  after 
thorough  investigation  of  this  matter  are  satisfied  that  such 
rumors  are  entirely  without  foundation  in  fact,  and  we  take 
great  pleasure  in  certifying  to  the  public  that  Rev.  M. 
P.  Matheny  is  worthy  of  their  highest  christian  confidence 
and  fellowship." 

(Signed)  F.  C.  Hickson,  A.  G.  McManaway,  D.  P. 
Bridges,  J.  F.  Morris,  J.  A.  Hoyle,  and  J.  S.  Bridges, 
W.  A.  Graham,  J.  Ff.  Deal,  Executive  Committee. 

The  Executive  Committee  continued  him  at  Newton, 
and  to  him  more  than  an}^  one  else  is  the  completion  of  the 
building  due,  but  he  labored  under  great  difficulties.  In 
1896  he  moved  to  Asheville  and  engaged  in  the  publication 
of  a  Baptist  newspaper. 

Elder  Matheny  was  one  of  the  ablest  ministers  that  ever 
labored  in  the  Association.  His  sermons  on  the  distinctive 
principles  of  the  Baptists  are  of  the  highest  order.  He 
developed  his  churches  in  giving  and  advanced  them  in 
Bible  knowledge.  He  was  ever  restless  and  too  much  in 
motion  for  our  people,  also,  had  too  great  a  desire  to 
inquire  into  matter.':  where  he  was  not  concerned.  The 
church  houses  at  Lincolnton,  Mt.  Holly,  Lowell  and 
Newton  are  monuments  to  his  service  among  us,  while 
we  would  not  detract  from  others  who  rendered  most  val- 
uable aid.      His   unsuccessful  business  enterprises,   and   all 


148  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

seem  to  have  been  such,  have  injured  him  very  much  in  his 
work  as  a  minister. 

1893.  Bruington.  Sermon  by  C.  M.  Murchison,  Gal. 
v,  1. 

C.  M.  Murchison,  Moderator;  Clerk,  J.  Thos.  McLean; 
Treasurer,  J.  D.  Moore. 

McAdeusville  retained  letter  of  dismission  and  remained 
a  member  of  this  body. 

Gastonia,  membership  107,  and  Dallas,  membership  26, 
were  received  from  King's  Mountain,  and  Belmont,  mem- 
bership 134,  from  Yorkville,   S.  C. 

Twenty-nine  churches  represented. 

GASTONIA. 

Gastonia  was  established  when  the  Charlotte  &  Atlanta 
railway  was  completed,  about  1875.  A  Baptist  Sabbath 
School  was  organized  here  in  Ma}-,  1S75.  April,  1876, 
Elder  P.  R.  Elam,  missionary  to  the  King's  Mountain 
Association  began  to  preach  here.  In  Ma}-  the  church  was 
constituted  with  29  members,  viz:  E.  C.  McCollister, 
Martha  McCollister,  Jonas  Jenkins,  Sarah  Jenkins,  Gaston 
Eittlejohn,  J.  W.  Smith,  V.  S.  Smith,  Eld.  S.  Head, 
Rebecca  Head,  J.  R.  Robinson,  T.  G.  Chalk,  Lizzie  J. 
Chalk,  M.  N.  Chalk,  S.  F.  Chalk,  S.  A.  Smyre,  C.  H. 
Lay,  S.  F.  Lay,  Eliza  Lay,  Mrs.  Alfred  Lay,  Sarah  Lay, 
Isabella  Smith,  C.  C.  Smith,  P.  G.  Gladden,  Jemima 
Fayssoux,  R.  L.  Johnson,  Eliza  Johnson,  Martha  M. 
Glenn,  Martha  Copps  and  J.  A.  Mason.  T.  G.  Chalk,  J. 
W.  Smith,  and  R.  L.  Johnson,  deacons.  Pastors:  P.  R-. 
Elam,  1876-7-80;  A.  P.  Pugh,  1878-9;  G.  M.  Webb,  1881; 
J.  H.  Boothe,  1882;  D.  W.  Thomasson,  1883.  He  was 
succeeded  by  J.  A.  White,  he  by  F.  C.  Hickson,  and  he  by 
K.  F.  Jones,  who  was  pastor  when  the  church  united  with 
the  Association.  Brother  J.  D.  Moore  moved  to  Gastonia 
about  1881.  He,  Brother  L-  L-  Jenkins,  and  J.  A.  B.  L. 
Hurley,   and  W.   F.   Marshal  are  among    the   most    active 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 49 

members.     It  is  the  most  active  church  in  our  Association. 

DALLAS. 

Dallas  had  been  organized  in  1879,  the  first  year  of  the 
Association,  as  a  result  of  its  missionary  work. 

BELMONT. 

Belmont,  as  Fellowship,  had  been  dismissed  to  York 
Association  in  1889,  with  122  members.  When  the  Char- 
lotte and  Atlanta  railway  was  constructed,  the  station  was 
called  Garibaldi.  The  Roman  Catholics  afterwards  locating 
a  school  and  church  near,  the  railwa}*  authorities,  in  defer- 
ence to  their  wishes,  changed  the  name  to  Belmont,  and  the 
church  adopted  the  name  of  the  village. 

Visitors: — C.  Durham,  Corresponding  Secretary  N.  C. 
Baptist  State  Convention;  C.  C.  Newton,  Missionary  to 
Africa;  D.  W.  Herring,  Gospel  Missionary  to  China;  E.  A. 
Poe,  Catawba  River;  D.  M.  Austin  and  C.  Gresham,  Meck- 
lenburg and  Cabarrus;    W.  J.  Wyatt,  South  Yadkin. 

E.  F.  Jones  and  C.  S.  Cashwell,  recently  come  to  this 
Association,  were  introduced. 

ELDER  E.  F.  JONES. 

Elder  E.  F.  Jones  was  reared  in  Watauga  county;  educa- 
ted at  Andover  College,  Mass.;  is  a  faithful  worker,  and,  as 
a  preacher,  has  not  been  excelled  by  any  of  his  associates 
in  the  South  Fork. 

F.  R.  Howell,  colored,  was  permitted  to  address  the 
Association  relative  to  the  establishment  of  an  academy  at 
Stanley  Creek  for  the  colored  people.  The  matter  was 
referred  to  a  committee,  who  reported  favorably,  and  con- 
tributions amounting  to  $25.00  in  cash  were  made.  Howell 
turned-  out  to  be  a  "  deceiver,"  and  no  academy  was  built. 

The  North  Carolina  Baptist  was  included  in  the  Report 
on  Periodicals. 

Elder  E.  F.  Jones  was  elected  delegate  to  the  Southern 
Baptist  Convention. 

The  Committee  on  Obituaries  report  the  death  of  Deacon 
Thomas  E-  Wilkie,  of  the  Eincolnton  church.  He  was  for 
several  years  treasurer  of  his  county  and  was  a  merchant. 


r5<3  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

He  was.  a  most  efficient  church  member  and  enjoyed  the 
respect  and  confidence  of  all  his  acquaintances.  He  was 
baptized  by  Elder  F.  M.  Jordan  in  his  meeting  at  Ljncolnton 
in  1879. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

"The  Association  now  numbers  2,700  members.  In  the 
providence  of  God  the  time  seems  to  have  arrived  when  it 
can  and  should  do  the  mission  work  in  its  own  bounds,  without 
application  for  aid  outside.  We  ask,  in  order  to  be  able  to 
lay  out  the  work  for  the  year,  that  the  delegates  for  each 
church  shall  inform  us  if  they  will  allow  their  contributions 
uuder  our  direction,  or  what  portion  of  it.  We  have  found 
the  plan  of  having  pastors  to  supply,  by  afternoon  or  night 
appointment,  the  most  successful  way  to  undertake  the 
occupation  of  a  point.  Our  sister  and  neighbor,  the  King's 
Mountain  Association,  seems  to  be  doing  nothing  along  the 
destitute  section  that  lies  between  us.  We  shall  endeavor 
to  have  its  cooperation.  Appropriations  for  1892-3: — M.  P. 
Matheny,  Denver,  Fleming  and  L,owell,  ^roo.oo;  C.  M. 
Murchison,  Thessalonica,  and  Clonmger  School  House, 
$55-oo;  J-  A.  Hoyle,  Maiden,  $12.00;  J.  F.  Morris,  Link's 
and  Hardin,  $18.71;  total,  $185.71,  which  has  been  paid  in 
full. 

"  We  recommend  the  boundaries  of  the  Association  to  be: 
— Beginning  at  Devil  Shoals,  on  the  Catawba  River,  to 
Burns'  Crossing  on  the  W.  N.  C.  Railroad;  thence  to  the 
Laurel  road,  at  P.  M.  Mull's,  where  it  crosses  the  South 
Fork;  then,  with  said  road,  to  Ljncolnton;  then,  with  King's 
Mountain  road,  to  the  South  Carolina  line:" — J.  S.  Bridges, 
J.  R.  Underwood,  D.  A.  Whisnant,  J.  F.  Click,  W.  A. 
Graham,  Committee. 

These  lines  were  recommended  because  Cherryville 
church,  just  organized,  informed  us  it  would  join  this 
Association  and  procured  from  the  Committee  an  endorse- 
ment for  aid  from  the  State  Board.  It  joined  the  King's 
Mountain. 

A  motion  to  abolish  districts  was  defeated. 

Baptisms,  294;  membership,  2,704;  26    churches;  contrib- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  151 

uted  $1,144.17;  14  churches  have  Sabbath  Schools,  teachers 
and  scholars,  1,128. 

Brothers  Newton  and  Herring  discussed  the  report  on 
Foreign  Missions. 

The  friction,  which  had  existed  between  the  Executive 
Committee  and  the  State  Board,  disappears  at  this  session 
and  harmony  in  the  work  has  since  prevailed. 

For  several  years  the  Corresponding  Secretary,  with  the 
knowledge,  if  not  direction  of  the  State  Board,  had  had  one 
or  two  ministers  in  the  Association  to  "look  after"  the 
Executive  Committee  and  to  endeavor  to  see  that  the  Board 
had  at  least  equal  power  with  the  Committee  in  the  Associa- 
tion. These  brethren  generally  received  appointment  from 
the  Board,  whether  recommended  by  the  Committee  or  not. 
From  this  time,  the  Executive  Committee  has  controlled 
appointments  without  interference  of  the  Board. 

TEMPERANCE. 

The  resolution,  which  had  been  the  Report  on  Temper- 
ance since  1881,  was  amended  so  as  to  read: 

"  Resolved,  That  every  church  for  the  good  of  the  cause  of 
Christianity,  discountenance  in  their  members  the  aiding 
in  the  manufacture,  sale  or  use  of  any  intoxicating  liquors 
in  any  conceivable  way,  and,  if,  after  being  admonished, 
they  will  not  refrain,  the  church  should  expel  them. 

"  Resolved,  That  we  will,  as  an  Association,  withdraw 
our  fellowship  from  all  such  churches  as  will  not  observe 
these  rules." 

Thus,  was  a  sensible  position  by  intemperate  action 
changed  to  an  absurdity,  for  "  conceivable  way  "  not  only 
excludes  camphor,  or  other  medicine  containing  spirits,  but 
prohibits  the  Eord's  Supper  if  fermented  wane  is  used. 

I  had  been  sick  several  months,  was  quite  feeble  at 
the  Association  and  excused  from  being  Moderator,  (the 
only  time  I  have  not  been  elected  since  the  Association  was 
formed,  if  present,  at  the  organization,)  and  did  not  notice 
the  effect  of  the  change.  I  think  the  body  will  remedy  this 
when  its  attention  is  called  to  it.     Its  enforcement  would 


152  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

dissolve  the  Association  as  not  a  church  in  its  bounds 
has  observed  it.* 

Elders  Jones,  Poe  and  Matheny  preached  on  Sabbath. 

1894.  Maiden.  Sermon  by  E.  F.  Jones,  Matt,  xxviii, 
18-20;  Moderator,  Elder  C.  M.  Murchison;  J.  Thos. 
McLean,  Clerk;  J.  D.  Moore,  Treasurer;  32  churches 
represented. 

A  committee  on  Dige  t  of  Church  Letters  was  added  to 
the  Rules  of  Order. 

Long  Creek,  membership  170,  was  revived  from  the 
King's  Mountain  Association. 

LONG  CREEK. 

Long  Creek  is  perhaps  the  oldest  church  on  our  ''oil,  and 
it  has  been  one  of  the  mo  ;t  indolent  in  the  M  ster's  work, 
never  having  any  arm,  or  assisted  in  starting  an  interest  at 
any  other  point.  It  frequently  has  been  without  services 
for  several  years  at  a  time.  D:  cipline  seems  always  to 
have  been  lax,  especially  as  to  drinking  spirituous  liquors 
to  an  excess.  The  church  had  not  reported  to  the  Catawba 
River  Association  in  several  years,  although  it  had  over  two 
hundred  members  on  its  roll.  The  hou".e  had  become  unfit 
for  use.  The  expectation  of  the  Executive  Committee  was 
that  in  organizing  a  church  at  Dallas,  only  one  mile  distant, 
it  would  absorb  the  desirable  element  and  make  a  strong 
active  body  in  the  Master's  service.  Our  effort  had  some- 
what a  contrary  effect.  When  the  Dallas  church  was 
constituted,  the  leaders  of  Long  Creek  arranged  for  a  pro- 
tracted meeting,  revived  the  church,  built  a  good,  painted 
house,  and  joined  the  King's  Mountain  Association.  Its 
members  are  among  the  most  substantial  and  influential 
in  Gaston  county,  given  to  ho ^pit  lity  but  not  much  disposed 
to  contribute  money  to  the  spiritual  benefit  of  the  saints  or 
sinners  at  home  or  abroad.  We  hope  the  new  century  will 
show  a  record  for  Long  Creek  in  every  good  work  equal 
to  the  best  of  the  churches. 

*At  the  session  of  the  Associ  ition    in  1900,  this  was  changed  so  that 
the   resolution  re-id   as   formerly. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 53 

There  is  an  item  of  history  during  Wade  Hill's  pastorate 
which  will  be  of  interest  to  my  readers: — Deacon  Weathers 
concluded  he  would  move  to  the  "  West."  As  he  was  old 
and  not  likely  to  live  many  years  longer  and  there  was 
no  Baptist  church  near  his  intended  location,  he  requested 
Brother  Hill  to  preach  his  funeral  sermon  before  he  left. 
This  he  did,  the  Deacon  being  present,  sitting  in  the  pulpit, 
to  hear  it.  The  sermon  was  such  as  would  be  delivered  on 
the  death  of  a  good  man  and  a  christian.  The  Deacon  did 
not  remove  to  the  "  West,"  but  lived  at  his  old  home  until 
his  death.  I  do  not  know  whether  there  was  another 
sermon  at  or  after  his  burial. 

Triangle,  24  members,  Denver,  1 1  members,  both  in 
Lincoln  county,  were  received. 

C.  S.  Cashwell  delegate  to  the  Southern  Baptist 
Convention. 

A  committee  was  appointed  to  confer  with  the  Catawba 
River  and  Caldwell  Associations  as  to  the  advisability  of 
the  three  Association':  purchasing  the  Rutherford  College 
property,  which  was  then  for  sale.  This  property  was  not 
purchased  but  is  now  owned  by  the  Methodist  Episcopal 
Church,  South. 

The  Constitution,  Art.  Ill,  was  amended  so  that  no 
church  should  have  exceeding  five  delegates  to  the  Asso- 
ciation. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

C.  M.  Murchison,  Cline  Township,  Catawba  county, 
$120.00;  M.  P.  Matheny,  Triangle,  Marvin  (Bethel)  and 
Denver,  Lincoln  county,  $125.00;  J.  F.  Morris,  Kettle 
Shoal,  Gaston  county,  $30.00;  total,  $275.00;  receipts, 
$185.46;  debit,  $89.54.  Pledges  amounting  to  $80.00,  to 
pay  this,  were  made. 

The  committee  on  Ministerial  Students  endorse  Brother 
C.  E.  Beaver,  now  at  school  at  Penelope. 

The  death  of  Deacon  John  Chronister,  of  Mt.  Zion,  and 
Geo.  C.  Rhyne,  of  Hickory  Grove,  were  announced. 

Thirty-two  churches;  baptized,    180;  membership,   2,945; 


154  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

32    churches    contributed    $2,8o5.62;     21     churches     have 
Sabbath  Schools,  officers  and  teachers,  1,299. 

D.  P.  Bridges,  D.  M.  Austin,  C.  C.  Pool,  appear  among 
the  pastors. 

1895.  Newton.  Sermon  by  E.  F.  Jones,  John  i,  17;  29 
churches  represented. 

As  the  Association  assembled  in  the  neat  building,  some 
of  those  who  attended  this  session  could  sing,  "  Here  I 
Raise  My  Ebenezer. ' '  For  twenty-five  years  or  more  they 
had  passed  through  this  town  and  thought,  "  when  will  we 
see  a  Baptist  church  in  this  place?"  It  was  the  last  Court 
House  town  to  have  a  Baptist  church  on  the  line  of  the 
railway  from  Morehead  to  Paint  Rock. 

The  Baptists  had  preached  here  ever  since  it  had  been  a 
town.  The  Pilgrim,  R.  B.  Jones,  G.  W.  Greene,  J.  K. 
Howell,  R.  H.  Moody  and  others,  before  the  South  Fork 
Association  was  formed.  The  first  year  of  this  Association, 
1879,  Elder  J.  R.  Jones  preached  here,  and  continued  to 
until  1882.  He  was  succeeded  by  Elder  J.  K.  Faulkner, 
1882-3;  J.  B,  Marsh,  1885-6-9-90-91 ;  G.  W.  Gardner,  1887; 
M.  P.  Matheny,  1888-9;  B-  L.  Hoke,  1900.  The  court 
house  had  generally  been  used,  but  for  some  years  the 
Evangelical  Lutherans  permitted  the  use  of  their  house, 
and  for  several  }Tears  prior  to  the  completion  of  the  Baptist 
house,  the  Presbyterians  gave  the  use  of  their  house,  on 
account  of  some  courtesy  shown  them  by  the  Baptists 
elsewhere.  Newton  still  is  a  missionary  point  aided  by  the 
Association  or  the  State  Board.  When  it  becomes  self-sup- 
porting, I  hope  it  will  call  for  the  session  of  the  Associ- 
ation and  that  the  session  shall  be  opened  by  singing; 
"  Praise  God  from  Whom  All  Blessings  Flow." 

Moderator,  Elder  C.  S.  Cashwell;  Clerk,  L.  A.  Aberne- 
thy;  Treasurer,  J.  D.  Moore. 

Bethel  church  is  received;  membership,  25;  delegates,  A. 
W.  Biggerstaff  and  W.  C.  Mullen. 

BETHEL. 
In    1892,     Elder    M.    P.    Matheny    began    to   preach    at 
Hickory  Grove  school  house  as  an   afternoon  appointment 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 55 

from  Ljncolnton.  As  the  house  was  frequently  locked 
against  him,  the  Methodists  allowed  the  use  of  their  church, 
Marvin,  and  the  appropriation  appears  under  that  head. 
After  this,  Elder  J.  A.  Hoyle  occupied  the  point,  in  1894, 
as  an  afternoon  appointment  from  Maiden.  The  school 
house  was  locked  against  him  and  he  preached  at  Mr. 
W.  S.  Dellinger's  in  bad  weather,  and  in  the  open  air  when 
weather  was  suitable.  The  house  was  built  in  1897.  The 
Association  meets  there  this  }-ear. 

Visitors: — C.  E.  Greene,  Green  River;  B.  S.  Peterson, 
N.  C.  Baptist;  I.  W.  Thomas,  J.  V.  McCall,  Caldwell;  E. 
A.  Poe,  Catawba  River;  J.  M.  Shaw,  Alexander. 

Elder  E.  F.  Jones  was  elected  delegate  to  the  Southern 
Baptist  Convention. 

A  communication  from  Elder  M.  P.  Matheny  was 
referred  to  the  Executive  Committee,  who  reported  that 
"  the  claim  made  by  M.  P.  Matheny  for  money  advanced 
in  building  the  house  at  Newton  after  careful  investigation 
is  not  allowed  and  we  recommend  that  the  matter  be 
dismissed  by  the  Association."     Adopted. 

1  le  Committee  for  Digest  of  Church  Letters  was 
abolished. 

Thanks  were  tendered  Maj.  G.  W.  F.  Harper,  President 
of  the  Chester  and  L,enoir  Railroad  Company,  for  reduced 
rates  to  delegates. 

Brother  Beaver,  then  at  school  at  Penelope,  is  continued 
as  ministerial  student. 

Elder  Cash  well,  from  committee  on  purchase  of  Ruther- 
ford College,  reported,  "  that  the  property  was  not  in  our 
reach  on  terms  we  could  accept,"  which  is  adopted  and  the 
project  abandoned. 

Elders  J.  F.  Morris  and  D.  P.  Bridges  were  appointed  a 
committee  to  visit  Penelope  Academy,  examine  its  operation 
and  report  to  next  session. 

REPORT  OF   EXECUTIVE   COMMITTEE. 

"  D.  P.  Bridges  had  been  employed  at  Maple  Grove.  A 
lot  had  been  purchased  by  Catawba  church,  and  the  Asso- 
ciation is  recommended  to  raise  $300  to  build  a  house.     J. 


156  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

F.  Morris  and  C.  M.  Murchison  were  continued  at  same 
points  as  last  year.  Amounts  appropriated,  $210.00; 
amount  received,  $64.40;  debt,  $145.60." — J.  S.  Bridges, 
D.  A.  Whisnant,  G.  J.  Paysour,  J.  F.  Morris,  J.  D.  Moore, 
Executive  Committee.* 

Pledges  amounting  to  $92.26  were  made  on  this  debt. 

Thirty-two  churches;  baptisms,  120;  membership,  2,870; 
25  churches  contributed  $1,399.52;  17  churches  have  Sab- 
bath Schools,  officers  and  teachers,  1,407. 

D.  M.  Austin  pastor  at  Belmont,  Hebron  and  Lincolnton. 

D.   M.  AUSTIN. 

D.  M.  Austin  is  a  fine  preacher  and,  also,  an  excellent 
farmer.  It  is  to  be  regretted  that  in  recent  times  he 
occupies  himself  in  farming  and  not  in  the  ministry. 

Obituary  of  Bro.  Luther  A.  Killian,  of  Lebanon,  is 
announced  in  the  minutes. 

1896.  Gastonia.  Sermon  by  C.  S.  Cashwell,  Acls  xi, 
14;  Moderator,  W.  A.  Graham;  Clerk,  J.  R.Lewis;  Treas- 
urer, J.  D.  Moore;  29  churches  represented. 

Brother  Lewis  is  a  son  of  John  G.  Lewis,  who  was  clerk 
of  Catawba  River  Association,  and  grandson  of  John  Lewis, 
who  was  missionary  of  the  Broad  River. 

Startown  was  received,  10  members. 

STARTOWN. 

Startown  is  in  Catawba  county,  three  miles  from  Newton. 

John  Baker  and  his  wife,  Catherine  Yoder,  were  among 
the  members  at  the  organization  of  Thessalonica.  Services 
were  held  at  their  residence  until  the  house  was  built. 
Their  daughter,  Eliza,  married  George  P.  Shuford,  one  of 
the  most  prominent  men  of  Catawba  county,  and  father  of 
Ex-Congressman  A.  C.  Shuford.  She  united  with  Thessa- 
lonica in  1863.  Their  daughter,  Catherine,  married  P.  W. 
Whitener,  a  noted  Confederate  soldier  and  influential  cit- 
izen of  Catawba  county.  She  joined  Thessalonica  in  1865, 
and   was   the   onlv    child    to    follow   the   mother.       Anna 


*I  was  not  on  the  committee  this  year  aud  the  minutes  do  not  state 
amount  appropriated  at  each  poiut. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 57 

Hoover  married  Solomon  Baker;  when  their  first  child, 
(Eva,  now  Mrs.  W.  E-  Killian,)  was  born,  she  wished 
it  "  baptized."  Her  husband  said  if  she  would  show  him 
infant  bapti  >m  in  the  New  Testament  he  would  not  object. 
In  searching  for  it  she  became  a  Baptist  and  was  baptized 
two  years  before  her  husband.  Mrs.  W.  L.  Killian  was 
baptized  in  1859.  They  were  faithful  members  of  Thessa- 
louica  church.  They  interested  themselves  in  obtaining 
ministers  and  maintaining  services  as  long  as  there  seemed 
hope  of  revival.  When  it  seemed  there  was  but  little  or  no 
hope  of  this,  they  turned  their  attention  to  Startown  and 
mainly  through  their  efforts  the  house  was  built  here. 
Beginning  with  1881,  the  Associational  Board  has  aided 
this  point,  generally  by  having  the  preacher  at  Newton  to 
fill  an  afternoon  appointment.  It  is  hoped  that  before  the 
Master  shall  call  these  sisters  to  their  reward  they  ma}'  be 
permitted  to  see  a  nourishing  church.  If  it  shall  be  other- 
wise, it  can  still  be  said  of  each  one,  "  she  hath  done  what 
she  could  ' '  to  advance  the  cause  of  the  Master. 

Visitors:— Elder  F.  C.  Hickson,  A.  T.  Eatta,  and  John 
E.  White,  Corresponding  Secretary  of  State  Board;  W. 
J.  Bailey,  Biblical  Recorder;  J.  B.  Boone,  Superintendent 
Baptist  Orphanage;  C.  E.  Gower,  G.  M.   Webb. 

Elder  C.  S.  Cashwell  delegate  to  the  Southern  Baptist 
Convention. 

REFORT  OF  COMMITTEE  TO  VISIT  PENELOPE  ACADEMY. 

"  We  have  visited  the  school  at  different  times,  during 
the  year  and  found  it  in  good  condition  and  doing  good 
work.  We  recommend  the  school  to  the  Association  as 
being  worthy  of  your  patronage,  because  of  the  excellent 
character  of  its  work,  the  sound  morals  taught  and  enforced 
and  the  reasonableness  of  its  charges." — J.  F.  Morris, 
D.  P.  Bridges. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

"  The  debt  reported  last  year  of  $145.00  has  been  paid. 
Brother  D.  P.  Bridges  has  been  engaged  at  Maple  Grove, 
Catawba   county,     at   $75.00;    paid    $45.00;    balance    due, 


158  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

$30.00.  Nearly  all  the  lumber,  except  the  shingles,  has 
been  secured  for  the  house.  We  earnestly  urge  the 
churches  to  assist  Brother  Bridges  in  completing  this  house. 
The  State  Board  has  aided  at  Xewton  and  Bethel." — W. 
A.  Graham,  A.  W.  Biggerstaff,  J.  D.  Moore. 

J.  L.  Caldwell,  E.  S.  Whisnant  and  D.  A.  Whisnant  are 
appointed  a  committee  to  visit  Penelope  Academy  and 
report  at  next  session. 

GOSPEL  MISSIONS. 

Since  1893,  some  of  the  churches  had  been  sending  their 
contributions  to  those  known  as  the  Go.spel  Missionaries, 
as  distinguished  from  the  Board  appointees.  The  Gospel 
Missionaries  were  sent  by  churches,  and  contributions  for 
their  support  were  sent  direct  from  the  churches,  the 
Missionaries  looking  to  the  Holy  Spirit  for  guidance  as  to 
where  the}-  should  work,  and  agreeing  among  themselves 
that  when  the  receipts  of  any  missionary  was  more  than 
$450  per  annum,  he  would  give  the  excess  to  some  other 
receiving  less.  Brother  D.  M.  Austin  antagonized  this  in 
a  spirited  speech  to  which  Brother  Moore  replied.  This  is 
the  only  disturbance  there  was  ever  in  the  Association  0.1 
the  subject,  each  church  being  left  to  pursue  the  course  it 
preferred,  and  in  the  churches  leaving  the  matter  to  each 
member  for  personal  action  as  to  where  his  contributions 
should  go. 

STATE  AID  TO  HIGHER  EDUCATION. 

The  Baptist  State  Convention  and  some  of  the  Associa- 
tions, about  this  time,  had  reports  and  discussions  on  this 
subject.  This  Association  considered  this  a  question  to  be 
settled  at  the  ballot-box,  and  not  in  church  meeting.  It 
had  no  disturbances  along  this  line.  It  endorsed;  "Render 
unto  Caesar  the  things  belonging  to  Caesar  and  to  God  the 
things  pertaining  to  His  kingdom."  Some  were  advocating 
in  Church  what  the}*  condemned  in  State — greatest  aid  at 
the  top  in  education. 

Thirty-two  churches;  baptisms,  195;  membership,  3,053; 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 59 

29  churches  contribute,  $3,141.08;  23  churches  have  Sab- 
bath Schools,  teachers  and  scholars,    1,187. 

New  pastors: — D.  P.  Bridges,  at  Catawba  and  Kid's 
Chapel;  C.  H.  Durham,  at  Gastonia;  B.  M.  Bridges,  at 
Sandy  Plains. 

1897.  Kid's  Chapel.  Sermon,  D.  M.  Austin,  text 
Matt,  xiii,  55;  29  churches  represented;  Moderator,  W.  A. 
Graham;   Clerk,  L.  A.  Abernethy;  Treasurer,  J.  D.  Moore. 

Visitors: — M.  P.  Matheny,  Tennessee  Association;  B.  M. 
Bridges,  King's  Mountain;  E.  F.  Tatum,'  Missionary  in 
China;  J.  W.  Cobb,  N.  C.  Baptist;  A.  Johnson,  Orphan- 
age; J.  C.  Caddell,  Biblical  Recorder;  John  E.  White,  Cor- 
responding Secretarjr  Mission  Board;  C.  B.  Justice,  A.  M. 
Ross. 

ELDER  D.   P.   BRIDGES. 

Elder  D.  P.  Bridges,  now  pastor  at  Lincolnton,  Kid's 
Chapel  and  Leonard's  Fork,  came  into  the  Association 
by  letter  as  a  "  charter  "  member  of  Xewton;  was  educated 
at  Catawba  College  and  the  Southern  Baptist  Seminary. 
He  has  served  also  Catawba,  Bruington,  Providence  II. 
He  is  a  level,  cool-headed  man,  a  good  counsellor  and 
pastor,  a  faithful  worker  and  sound  preacher. 

River  View  and  Bessemer  Cit3T  churches  (  16  members) 
were  received. 

RIVER  VIEW. 

River  View  is  on  the  Catawba  river,  two  and  a  half  miles 
from  Lincolnton.  Elder  J.  A.  Hoyle  had  for  several  years 
preached  at  Sorghum  School  House  an  I  other  points  con- 
venient to  the  cotton  mills  as  afternoon,  or  night,  appoint- 
ments from  Salem.  The  church  was  located  so  as  to  be 
convenient  to  these  cotton  mills,  as  well  as  adjacent 
country. 

BESSEMER  CITY. 

Bessemer  City  is  on  Atlanta-Charlotte  railroad,  25  miles 
from  Charlotte  and  5  miles  from  Gastonia.  1893,  Elder 
Matheny  had  commenced  services  here  as  an  afternoon 
appointment  from  Belmont.      He  was  succeeded  by  Elder 


l6o  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

A.  M.  Ross  in  1896.     W.  A.  Graham  was  elected  delegate 
to    Southern  Baptist  Convention. 

Brother  Tatum  spoke  on  Missions  in  China,  also  talked 
and  sang  a  hymn  in  Chinese. 

REPORT  OF  EXECUTIVE  COMMITTEE. 

"J.  A.  Hoyle,  River  View,  $25.00;  D.  P.  Bridges, 
Maple  Grove,  $35.00;  total,  $60.00.  There  was  an  error  in 
reporting  no  debt  last  year.  Ther  e  was  a  debt  of  $100.00. 
This,  with  the  appropriation  this  year,  has  been  paid." — 
\V.  A.  Graham,  J.  D.  Moore,  G.  I.  Paysour,  A.  W.  Big- 
gerstaff,  D.  A.  Whisnant,  Executive  Committee. 

Elder  D.  P.  Bridges  stated  that  a  house  wrs  teirg 
erected  at  Maple  Grove  and  that  the  Baptists  were  there  to 
stay:  the  outlook  is  good. 

Elder  J.  A.  Hoyle  stated  that  $200.00  had  been  raised 
towards  building  a  house  at  River  View. 

The  committee  appointed  to  visit  Penelope,  reported  it 
"  in  good  condition  and  doing  excellent  work;  the  location 
health}7  and  inviting;  the  teaching  able  and  efficient;  the 
discipline  strict,  but  mild  and  religious,  and  the  charges 
reasonably  low.  A  splendid  building  has  been  erected 
for  the  accommodation  of  the  students  who  may  wish  to 
stay  at  the  Academy.  During  the  past  year,  So  students 
have  been  enrolled  from  6  different  counties.  We  heartily 
recommend  the  school  as  being  worthy  of  your  patronage 
and  earnest  support." — John  L-  Caldwell,  E.  S.  Whisnant, 
D.  A.  Whisnant,  Committee. 

The  following  resolution  was  adopted: — "That  each 
church  be  requested  to  report  on  the  first  da)-  of  the  session, 
and  that  the  delegates  remain  until  the  close  of  the  session, 
unless  excused  by  the  body;  that  the  name  of  an}-  delegate 
leaving  without  permission  be  stricken  from  the  roll." 

Elders  Morris,  Hoyle  and  Bridges  were  appointed  a 
committee  to  inquire  if  the  churches  were  observing  the 
"temperance  resolution"  in  the  Constitution  of  the 
Association. 

Thirty-six  churches;  baptisms,   308;  membership,   3,183; 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  l6l 

25    churches  contribute  $2,590.39;  21  churches  have  Sab- 
bath Schools,  teachers  and  scholars,  1,557. 

This  was  an  unusually  fine  session.  C.  B.  Justice 
preached  it  n  o'clock;  C.  S.  Cashwell  at  1.30,  both  good 
sermons. 

ELDER  C.  S.   CASHWELL. 

Elder  C.  S.  Cashwell  was  reared  in  Bladen  county; 
educated  at  Wake  Foret  and  the  Southern  Baptist  Sem- 
inary; is  a  fine  preacher  and  an  excellent  pastor.  What  his 
hands  find  to  do,  he  does  with  all  his  might,  one  thing  at  a 
time.     He  did  a  fine  work  in  the  Association. 

New  pastors: — A.  M.  Rov,,  pastor  at  Bessemer;  G.  M. 
Webb,  at  Long  Creek;  C.  E.  Beaver,  at  Providence  II. 

1898.  Penelope.  Sermon  by  C.  H.  Durham,  Luke  xiv, 
23;  32  churches  represented. 

PENELOPE 

In  1S84,  Elder  C.  M.  Murchison,  of  Moore  county  and  a 
graduate  of  W^ke  Forest,  appears  in  the  Association  as 
pastor  of  Mountain  Grove  and  Warlick's.  Shortly  after 
this  he  loc-.ted  on  the  W.  N.  C.  R.  R.,  about  3  miles  from 
Hickory,  and  named  the  place  Penelope,  in  honor  of  Miss 
Penelope  Temple,  of  Wake  county,  now  Mrs.  Murchison. 
Mr;.  Murchi.jon  is  a  lady  of  highest  advantages  in  education 
and  naturally  qualified  for  teaching  and  governing  pupils. 
After  their  marriage,  Mr.  and  Mrs.  Murchison  opened  a 
school  at  Penelope  in  1887.  That  year  preaching  was  es- 
tablished here,  using  the  school  hou^e  for  services.  The 
Executive  Committee  had  aided  this  point  several  years 
and  were  glad  to  see  a  church  organized. 

The  Association  met  this  year  in  a  large,  neat  church 
hou  ,e,  and,  if  judged  by  the  financial  ability  of  the  mem- 
bers, much  the  finest  hou  ;e  in  the  Association. 

M0de.-at.3r,  W.  A.  Graham;  D.  P.  Bridges,  Clerk;  Treas- 
urer, J.  D.   Moore. 

Visitors: — Elder  J.  B.  Boone,  Orphanage;  O.  L.  String- 
field,  X.  C.  Baptist  Female  University;  J.  W.  Cobb,  N. 
C.  Baptist;  J.  J.   Payseur,  Mecklenburg  and  Cabarrus;  E. 


162  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

F.  Jones,  S.  J.  Porter,  Morganton;  John  E.  White,  Corres- 
ponding Secretary,  and  J.  C.  Caddell,  Biblical  Recorder. 

Elders  W.  R.  Gwaltney,  J.  L.  Vipperman,  M.  P.  Divis 
and  J.  P.  Brantley,  who  had  recently  come  into  the 
Association,  were  introduced  by  the  Moderator. 

Leonard's  Fork,  58  members,  was  received  from  King's 
Mountain  Association. 

LEONARD'S  FORK. 

In  1880  Elder  A.  L.  Stough  preached  at  Leonard's  Fork 
as  an  afternoon  appointment  from  Lmcolnton.  In  1882  the 
church  was  organized,  but  joined  the  King's  Mountain 
Association,  although  the  product  of  South  Fork  work. 
W.  H.  Hoover,  T.  J.  Hoover,  L.  A.  Houser,  T.  M.  Foster 
are  among  the  prominent  members.  It  is  5  miles  west  of 
Lincolnton.  They  have  a  nice  painted  house.  They  are 
'  surrounded  by  those  holding  different  religious  views  from 
theirs. 

Elders  W.  R.  Gwaltney  and  Brothers  W.  A.  Graham,  J. 
P.  Stbwe,  A.  J.  Cook  and  J.  D.  Moore  were  appointed  a 
committee  to  consider  plans  for  the  establishment  of  an 
Associational  School. 

C.  H.  Durham  delegate  to  the  Southern  Baptist  Con- 
vention. 

The  Constitution  was  changed  to  make  the  time  of  meet- 
ing Thursday  before  the  last  Sabbath  in  October.  The 
object  was  to  give  opportunity  to  the  representatives  of  the 
wTork  of  the  N.  C.  Baptist  Convention  to  attend.  The 
week  is  so  filled  up  with  Associations  that  they  cannot 
always  do  so. 

REPORT   OF   EXECUTIVE  COMMITTEE. 

"  D.  P.  Bridges,  Maple  Grove,  $50.00;  J.  F.  Morris, 
Wilson's  Factor}-  and  Kettle  Shoal,  $50.00;  J.  A.  Hoyle, 
River  View,  $50.00;  A.  M.  Ross,  Bessemer  City,  $25.00; 
total,  $175.00."— J.  S.  Bridges,  J.  D.  Moore,  W.  A. 
Graham,  D.  A.  Whi  nant,  J.  R.  Underwood,  Committee. 

No  Auxilliary  Committee  had  been  appointed  since  1888; 
it   was   re-established.     The   duty  of   its  members  was  to 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 63 

collect  the  State  and  Associational  Mission  funds  in  their 
respective  churches.  To  personally  communicate  with 
every  member  on  the  roll  and  solicit  a  contribution. 

Thirty-five  churches;  baptisms,  272;  membership,  3,443; 
35  churches  contribute  $638.76;  18  churches  have  Sabbath 
Schools,  teachers  and  pupils,  1,581. 

DENVER  AND  TRIANGLE   CHURCHES    DISBAND. 

These  churches,  finding  they  were  too  weak  to  do  effective 
work,  dissolved  and  united  with  Kid's  Chapel,  whence 
most  of  them  had  been  dismissed  by  letter.  The  organi- 
zation had  not  been  approved  by  the  Executive  Committee, 
or  desired  by  the  members.  It  was  the  mistaken  action  of 
the  Missionary,   Elder  M.  P.  Matheny. 

1899.  Mt.  Holly.  Sermon  by  W.  R.  Gwaltney,  Judges 
v,  23;  35  churches  represented;  Moderator,  W.  A.  Graham; 
Clerk,  D.  P.  Bridges;  Treasurer,  J.  D.  Moore. 

Visitors: — J.  E.  White,  Corresponding  Secretary;  J.  C. 
Caddell,  Biblical  Recorder;  J.  W.  Cobb,  Baptist;  S.  F. 
Conrad,  M.  P.  Matheny,  A.  M.  Ross,  B.  E.  Hoke,  J. 
Pruitt,  C.  S.  Cash  well,  E.  M.  Eyles. 

Zion  Hill  church,  Lincoln  county,  n  members,  was 
received. 

ZION  HILL,  OR  REEPSVILLE. 

Zion  Hill  is  in  Lincoln  county,  7  miles  from  Lincolnton. 
C.  E.  Beaver  had  preached  near  here  as  an  afternoon 
appointment  from  Thessalonica.  Brother  Frank  Kesler 
had  returned  in  1897  to  live  near  here  and  is  an  earnest 
member  of  the  church. 

It  was  by  a  rising  vote  ordered  that  the  Treasurer  pay  the 
family  of  Brother  J.  F.  Morris,  deceased,  full  amount  appro- 
priated for  the  )7ear's  work,  and  that  Sunday's  collection 
be  also  given  to  them. 

REPORT  OF    EXECUTIVE    COMMITTEE. 

Appropriations  1898-9: — J.  F.  Morris,  Wilson's  Mills, 
$25.00;  J.  F.  Morris,  Rutledge's  School  House,  $25.00;  D. 
P.  Bridges,  Maple  Grove,  on  building,  $30.00;  D.  P. 
Bridges,  Maple  Grove,  salary,  $25.00;  J.   A.   Hoyle,   River 


1 64  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

View,  $30.00;  J.  A.  Hoyle,  Crome'.i  Station,  $25.00;  J.  A. 
Hoyle,  Bethel,  $20.00;  J.  P.  Brantly,  Link's  Chapel, 
$25.00;  C.  E.  Beaver,  Little  Mountain,  $25.00;  C.  E. 
Beaver,  work  at  different  point.-,,  $25.00;  tot  .1,  $255.00. — 
J.  S.  Bridges,  W.  A.  Graham,  J.  R.  Underwood,  A.  W. 
Biggerstf.ff,  J.  D.  Moore,  Committee.   ^ 

The  following  obituary  was  submitted  b}'  Elder  Murchi- 
son  for  the  Committee: — 

JOHN  F.  MORRIS. 

Rev.  J.  F.  Morris  was  born  September  6,  1-852.  He 
died  July  14,  1899.  His  early  opportunities  were  meagre. 
He  labored  for  his  daily  bread  and  established. early  in  life 
a  reputation  for  honesty  of  purpo-e  and  tru'.t worthiness  of 
character.  He  married  very  young,  and  the  cares  of  a 
numerous  family  hindered  his  preparation  for  the  ministry. 

His  conversion  occurred  August,  1872,  after  he  became  a 
married  man.  Conviction  overtook  him  during  a  meeting 
conducted  by  Brother  George  Wilkie  at  Andrew  Stroup's 
Arbor,  just  west  of  Alexis.  The  conversion  was  of  the 
nature  to  convince  the  most  skeptical.  He  went  into  the 
work  of  the  Master,  as  he  had  ever  conducted  his  own 
temporal  affairs — with  all  his  might.  He  was  baptized  at 
the  hands  of  Elder  J.  T.  Shell  into  the  fellowship  of  Mt. 
Zion  church,  in  1873. 

He  was  ordained  during  the  year  1881,  at  Fellowship 
church,  which  is  now  Belmont.  The  presbytery  was  com- 
posed of  Elders  Thomasson  and  Covington.  His  full  time 
had  been  taken  by  the  churches  sometime  before  he  was 
ordained,  and,  with  the  exception  of  0:12  year,  it  remained 
so  until  his  career  ended  in  this  world. 

To  no  man  does  the  Association  owe  more  than  to  him. 
His  labors  were  confined  principally  to  our  borders,  and  the 
unanimous  verdict  of  the  churches  is  that  they  were  abun- 
dant and  fruitful.  He  has  served  one-third  of  our  churches 
as  pastor;  has  been  missionary  at  numerous  stations  and 
has  established  several  churches.  Scores  of  people  in  and 
out  of  this  Association  remember  him  as  the  faithful, 
simple,  honest  preacher  of  a   pure  gospel,    who  led  them 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  165 

from  darkness  into  light.  Bro.  Morris  could  be  trusted  as 
a  friend,  brother,  pastor,  preacher,  citizen,  or  any  other 
capacity  in  which  he  was  placed. 

No  man  in  Gaston  county  was  ever  such  a  terror  to  the 
whiskey  element.  They  hated  him  because  he  hated 
their  business  and  its  pernicious  effects;  they  honored  him 
because  he  fought  them  openly  and  as  a  christian  gentle- 
man and  upright  citizen.  He  was  not  strong  in  body.  Of 
frail  strength,  he  was  a  lion  in  courage  and  a  lamb  in 
humility.  He  was  called  upon  to  pass  through  the  fires 
which  try  men's  souls,  but  he  came  out  with  the  dross 
consumed  and  the  gold  refined.  His  Savior  sat  as  the 
refiner  of  silver  over  the  crucible  and  His  own  image  was 
reflected  in  the  soul  and  life  of  the  metal  which  He  tested. 
There  are  those  who  sat  under  his  ministry  who  will 
bear  testimony  to  the  fact  of  the  Savior's  shining  forth  in 
the  preacher's  face  as  he  earnestly  presented  salvation  to  a 
lost  world.  Oh,  how  he  loved  the  gospel!  Well  did  he 
preach  it  both  in  and  out  of  the  pulpit!  Where  will  we 
find  his  Jonathan? 

For  sometime  previous  to  his  last  illness,  his  friends 
observed  a  ripening  of  character.  He  sometimes  intimated 
that  his  days  were  numbered  and  his  time  near  its  close, 
but  not  one  was  prepared  to  realize  that  he  must  cease  to 
be  among  us  so  soon. 

His  illness  was  severe  and  distressing  from  the  begin- 
ning. He  knew  it  was  the  summons.  "  Write,  Blessed 
are  the  dead  that  die  in  the  Lord. ' ' 

He  left  a  large  family — wife  and  nine  children,  two  of 
whom  have  followed  him  to  the  better  world.  Four  others 
have  been  prostrate  with  the  same  disease  that  took  the 
father. 

What  can  the  Association  do  to  honor  and  perpetuate  his 
memory? 

How  firm  a  foundation  ye,  saints  of  the  Lord, 
Is  laid  for  your  faith  in  His  excellent  word ! 
What  more  can  He  say,  than  to  you  He  hath  said — 
To  you,  who  for  refuge  to  Jesus  have  fled? 


1 66  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

The  following  obituary  was  published  in  the  North 
Carolina  Baptist: — 

John  Franklin  Morrb,  son  of  Vinson  Morris,  was  born  in 
Gaston  county,  September  6,  1852,  and  died  at  his  home 
near  Stanley  Creek,  July  14,  1899,  aged  47  year-.  In  my 
estimation  he  made  more  out  of  himself  than  any  one  I 
ever  knew  under  the  same  conditio:.0..  I  first  knew  him 
at  the  age  of  seventeen  as  a  farm  laborer  at  seven  dollars  a 
month.  He  hrd  no  advantages  oc  education,  except  such 
as  he  could  obtain  from  the  public  schools  of  those  days  in 
such  times  as  he  could  attend.  At  the  age  oF  r8,  he  mar- 
ried Miss  Frances  C.  Stroup,  who,  with  nine  children, 
survives  him.  Two  other  children  had  died  in  his  liretime. 
In  1S73,  he  uir'ted  with  Mount  Z;on  church-,  ^nd  soon 
after,  felt  crlled  to  preach.  In  1881,  at  the  reque  t  of 
Fellowship  (now  Belmont)  church,  le  was  orchined  and 
entered  upon  the  full  work  of  the  ministry,  serving  th  t 
year  Sandy  Plain--,  Hickory  Grove  -nl  Mbunt  Z'on 
churches.  Now,  having  a  wife  and  children  d ■..-•>  n.h:  it 
upon  him,  he  could  not  attend  the  college  or  e  ;'  iary,  but 
entered  upon  the  work,  using  his  be^t  endeavor  t )  lender 
himself  a  faithful  workman,  and  looking  to  the  Holy 
Spirit  for  guidance.  I  knew  him  intimately  nearly  all  his 
ministerial  life  and  never  heard  him  preach  an  indifferent 
sermon;  many  of  then;  would  have  been  no  discredit  to  our 
most  learned  men.  His  grammar  and  logic  were  faulty, 
but  those  who  knew  him  felt  no  fear,  no  matter  who  the 
audience  he  was  to  address.  I  have  o"tm  heard  his 
sermons  commended  by  persons  of  the  highest  literary 
attainments  and  never  once  heard  them  criticized  unfavor- 
ably. He  was  faithful  in  preaching  the  whole  gospel  as  he 
understood  it,  shunning  not  to  declare  the  distinctive  prin- 
ciples of  the  Baptists  and  duties  of  church  members, 
including  that  of  worshipping  God  by  contributions  to  His 
cause.  His  churches,  according  to  wealth  of  members, 
were  always  among  the  most  liberal    in    the    Association. 

When  wrought  up  in  discussion,  when  he  felt  principle 
was  involved,  as  he  defended  or  advanced  his  position,   his 


HISTORY  O?  SOUTH  FORK  ASSOCIATION.  1 67 

face  came  nearer  "shiuiig"  than  that  of  any  one  I  ever 
saw.  Those  who  saw  him  on  such  occasions  will  never 
forget  his  countenance.  He  was  a  man  of  unquestioned 
physical  courage  and  never  hesitated  to  express  his  hone  it 
convictions.  As  a  member  of  the  Executive  Committee  I 
have  been  associated  with  him  as  a  missionary  almost  from 
the  formation  of  the  South  Fork  As  ociation,  and  think  I 
en  truly  say  he  was  th^  most  valuable  member  in  our  ranks 
for  the  Master's  work1..  Others  excelled  him  in  certain 
gifts,  but  for  an  "all  .round"  man  he  did  not  have  his 
equal. 

Ten  or  twelve  years  ago  a  lady  in  Massachusetts  began 
to  send  him  pamphlet?  of  some  branch  of  the  "  Brethren;" 
he  was  able  to  detect  its  faultiuess  in  doctrine  and  tendency 
to  evil.  She  sent  him  ten  dollars  in  money.  Not  wishing 
to  deceive  her,  he  wrote  to  her  and  told  her  that,  while  he 
appreciated  the  interest  she  manifested  in  him,  he  did  not 
desire  any  more  literature  sent  him  as  he  could  not  find 
time  to  re  d  the  supply  of  other  kinds  that  he  had. 

About  eight  yea"-,  ago,  Brother  Morri:,  suffered  the  loss 
ot  his  right  leg  on  iccouut  of  some  disease  of  the  bone,  thus 
interfering  very  much  with  his  getting  about,  but  still  he 
labored  faithfully. 

On  the  7th  o'  June  lie  assisted  in  the  ordination  of 
brother  John  L.  GJdwell  at  Mt.  Ruhama.  This  was  his 
last  service  away  from  home.  He  leaves  a  widow  and  nine 
children.  He  was  buried  at  the  Morris  family  graveyard, 
near  Stanley  Creek,  on  the  16th  of  July.  It  is  a  pleasant 
duty  to  bear  testimony  to  the  work  and  character  of  this 
faithful  servant  of  God.  May  hh  life  encourage  others  to 
emulate  his  good  deeds. 

W.  A.  Graham. 

The  following  spoke  to  the  obituary: — W.  A.  Graham, 
C.  M.  Murchison,  Dr.  C.  E.  Taylor,  D.  D. ;  I.  M.  Hilder- 
brand,  J.   D.   Moore,  A.  Hovis,  W.  Hartzgrove  and  others. 

On  motion  of  Elder  J.  A.  Hoyle  the  congregation  sang, 
"  Asleep  in  Jesus." 

Brother  Morris  had  been  pastor  of  Belmont,  Bruington, 


1 68  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Catawba,  Hebron,  Hickory  Grove,  Kid's  Chapel,  L,inks, 
Macedonia,  Mt.  Zion,  Mt.  Holly,  Providence,  Salem,  and 
Sand}7  Plains  churches  ol  this  Association. 

He  was  often  Associational  Mis~ionary  and  when  there 
was  a  debt  he  would  suggest  that  the  others  be  paid  and  he 
would  wait,  when  there  was  no  one  of  them  who  needed 
the  money  more.  The  only  act  of  his  life  which  brought 
discredit  upon  him  as  a  christian,  was  committed  near  Mt. 
Holly.  This  was  exaggerated  and  some  people  endeavored 
to  break  him  down  completely  and  destroy  his  usefulness. 
He  confessed  his  sin  before  it  was  known.  The  church 
and  the  people  generally  believed  his  statement  and  he  was 
restored  to  the  same  confidence  he  formerly  possessed. 
God  so  ordered  it  that  his  death  was  announced  in  the 
Association  at  Mt.  Holly,  and  those  who  had  endeavored 
to  destroy  him  heard  him  eulogized  and  his  memory  handed 
to  future  generations  as  blest. 

ELDER  JOHN   L.    CALDWELL. 

He  went  to  nurse  brother  Morris  and  stayed  until  his 
death.  He  contracted  the  fever,  but  it  did  not  develop 
until  he  reached  Wake  Forest.  He  was  of  the  fourth 
generation  reared  near  to  and  members  of  Mt.  Ruhama 
church.  He  possessed  the  confidence  of  his  acquaintances 
from  his  youth  and  bid  fair  to  equal,  if  not  surpass,  any 
one  ever  living  in  the  community  in  work  for  the  Master. 
He  had  desired  for  several  years  to  attend  college  and 
better  prepare  himself  for  work;  when  he  finally  succeeded, 
the  Master  called  him  home  before  he  had  fairly  begun  his 
course  of  study. 

The  following  obituary  was  submitted  by  Brother  Mur- 
chison: — 

John  Lemuel  Caldwell  was  born  June  13th,  1871. 
He  died  at  Wake  Forest  College,  October  25th,  1899,  of 
typhoid  fever.  His  illness  continued  through  52  days  and 
from  the  first  there  seemed  very  little  hope  of  recovery. 
The  disease  was  probably  contracted  at  a  place  where  he 
held  a  meeting  a  short  while  before  leaving  his  home  for 
college. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 69 

Brother  Caldwell  was  a  young  man  of  much  promise  to 
his  family,  church  and  denomination,  all  of  whom  feel 
much  bereaved.  He  has  proved  his  efficiency  as  church 
treasurer,  secretary,  of  the  Association  and  union  meeting, 
and  had  met  much  success  as  a  public  school  teacher. 
His  preaching  was  above  that  of  the  ordinary  beginner 
and  impressed  his  hearers  with  its  sincerity  and 
plainness. 

Licensed  to  preach  by  Mt.  Ruhama  church,  of  which  he 
had  been  a  member  many  years,  October  20,  1895.  Or- 
dained by  request  of  same  church,  June  17,  1899,  the 
ordination  sermon  being  preached  by  Rev.  J.  F.  Morris 
who  preceded  him  to  the  better  world  only  a  few  mouths. 
Rev.  J.  A.  Hoyle  baptized  him  September  7,  1890. 

Feeling  the  necessity  for  better  equipment  for  his 
Master's  work,  he  decided,  while  teaching  school  at 
Maiden  during  March,  1899,  to  enter  Wake  Forest  College 
at  his  earliest  convenience.  He  then,  at  the  opening  of  the 
session,  entered  only  to  meet  his  preceptors  for  three  days, 
when  he  took  his  bed  for  the  great  struggle. 

A  few  days  before  the  summons  came,  he  gave  directions 
for  the  last  rites  over  his  body: — it  should  be  sent  home  to 
be  buried  at  Mt.  Ruhama  church,  his  pastor,  Rev.  W.  B. 
McClure  to  preach  from  the  text;  "  I  have  fought  a  good 
fight,  etc." 

The  body,  was  borne  along  the  S.  A.  L,.  Railway  as  his 
brethren  were  gathering  for  the  session  of  the  Association 
of  which  he  was  a  member. 

We  feel  that  his  death  is  a  great  loss  to  the  work  in  our 
bounds  for  we  expected  much  from  his  labors  and  influence. 
God  does  nothing  amiss,  consequently,  we  bow  in  submis- 
sion to  his  decrees.  We  pray  that  his  example  may  be 
emulated  by  many  of  our  young  men.     He  lay  down 

' '  Like  one  who  wraps  the  drapery  of   his  couch 
About  him,  and  lies  down  to  pleasant  dreams." 

Thirty-six  churches;  211  baptisms;  3,502  membership;  36 
churches  contribute,  $2,660.22;  23  Sabbath  Schools;  attend- 
ants 2,010. 


170  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

ELDER   WM.    ABERNETHY. 

Elder  Wm.  Abernethy  was  a  son  of  Alexander  Abernethy. 
He  was  ordained  to  the  ministry  in  1867,  at  St.  Paul's 
church.  He  was  a  man  of  fine  education,  yet  because  he 
dressed  in  homespun,  rated  himself  an  uneducated  man. 
He  was  a  dissatisfied  dyspeptic  and  in  the  Association  gen- 
erally spoke  in  a  bad  humor  and  quarrelsome  manner.  He 
originated  a  new  sect  and  was  for  it,  excluded  from 
Warlick's,  but  after  a  short  time  his  crowd  disbanded  and 
he  returned  to  the  church.  He  was  never  reported  as 
pastor  of  any  church  in  the  minutes.  His  sermon  were 
well  prepared  but  his  delivery  bad.  He  died  in  1899,  aged 
78  years. 

ELDER   C.    E.    GOWER. 

Elder  C.  E.  Gower  is  a  graduate  of  Wake  Forest.  He 
served  several  churches  a  short  time  as  pastor,  but  with  no 
notable  results  for  the  Master. 

ELDER   C.   M.   MURCHISON. 

Elder  C.  M.  Murchison  is  now  pastor  at  Mt.  Holly, 
preaching  twice  a  month.  He  has  served  Catawba,  Kid's 
Chapel,  Mountain  Grove,  Penelope,  The^salonica  and 
Warlick's  as  pastor,  and  done  considerable  missionary  work 
in  the  Association.  He  is  one  of  our  best  preachers;  a  safe, 
consecrated,  level-headed  man.  The  minutes  show  him  to 
have  been  a  valuable  workman  in  advancing  the  Master's 
cause  in  the  Association. 

J.   A.    HOYLE. 

J.  A.  Hoyle  had  been  a  Methodist,  but  was  baptized  by 
Elder  A.  C.  Irvin  in  1880,  and  ordained  in  1882.  His  first 
work  was  at  Shady  Grove,  near  Cherryville.  His  labors 
began  in  our  Association  at  Bellinger's  Grove  (now  Link's 
Chapel)  with  evening  appointment,  in  1884.  In  1885,  he 
became  pastor  of  Macedonia  and  Salem,  and  also  of  Link's 
Chapel,  which  had  been  organized.  He  was  the  instrument 
of  a  great  change  at  Macedonia.  The  church  moved  out 
on  the  Sherrill's  Ford  road,  nine  miles  from  Lincolnton. 
The   uncouth   building   was   succeeded   by    a   new   house- 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  171 

ceiled  and  painted  and  with  blinds  to  it.  I  think  the  im- 
provement which  he  effected  here  in  the  church  and  the  com- 
munity was  equal  to  that  in  the  house  of  worship,  and  is  at 
this  time  his  greatest  work  among  us.  He  has  baptized 
more  members  than  any  other  minister  in  our  bounds,  and 
built  more  church  houses.  Macedonia,  Mt.  Ruhama, 
Mount  Zion,  Link's  Chapel,  Maiden,  Bethel  and  River 
View  have  been  constructed  under  his  pastorates.  He  has 
been  signally  blessed  as  the  introducer  of  Baptist  doctrines 
into  communities,  the  organization  of  churches  and  building 
of  good  houses.  His  churches,  so  far,  have  not  developed 
much  in  the  grace  of  giving,  but  it  will  be  time  enough  to 
write  his  life  work  when  it  is  closed.  He  is  the  Moderator 
of  the  South  Fork  Union  and  has  been  since  its  organ- 
ization. Has  been  pastor  of  Salem,  Hebron,  Bruington, 
Ivong  Creek,  Mt.  Zion,  River  View,  Bethel,  Link's,  Maiden, 
Mt.  Ruhama,  Olivet  and  Leonard's  Fork.  In  recent  years 
past  he  has  been  an  aspirant  for  political  honors  and  to 
some  extent  injured  his  usefulness. 

ELDER    W.   R.   GWAI/TNEY. 

Elder  W.  R.  Gwaltney  is  an  important  chapter  in  the 
history  of  the  Baptists  of  North  Carolina,  ranking  with 
Pritchard,  Jones,  Hufham,  Durham,  &c.  Although  his 
shadow  has  nearly  reached  the  bottom  of  the  hill,  it  is 
hoped  that  the  Master  yet  has  much  for  him  to  do  before 
He  calls  him  home.  The  time  to  write  his  life  will  be  at 
its  close.  He  is  an  example  of  what  a  power  an  awkward 
country  boy,  who  consecrates  himself  to  his  Master's 
service  and  follows  the  guidance  of  the  Spirit,  may  become. 
He  has  built  more  good  city  church  houses  than  any  man 
in  the  North  Carolina  Baptist  State  Convention.  He  is 
now  engaged  in  one  for  the  Hickory  church.  His  work  in 
the  South  Fork  has  been  a  blessing  to  the  brethren  as  an 
instructor  and  counseller.  May  the  Master  spare  him  to  us 
many  days  yet. 

ELDER   W.   F.   WATSON. 

Elder  W.    F.   Watson,   now  pastor  at  Gastonia,  is  one  of 


172  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

the  most  useful  men  we  have  ever  had  among  us.  He  is  a 
fine  talker,  ready  and  witty  speaker,  and  adds  much  to  the 
sessions  of  the  Association  and  Union.  He  publishes  the 
Baptist  Worker  monthly  as  an  Associational  journal.  It  is 
a  great  help  in  keeping  the  work  before  the  church  mem- 
bers and  the  church  members  at  work. 

ELDER   A.    W.    SETZER. 

He  appears  as  a  delegate  to  the  Association  from  Mt. 
Ruhama  church  from  1890  to  1893;  as  an  ordained  minister 
from  1894  to  1897.  He  preached  the  Introductory  Sermon 
at  the  session  of  1892,  and  was  the  Clerk  of  the  Association 
at  that  session.  He  has  served  as  pastor  the  Monumental 
church,  at  Greenville,  for  several  years,  and  is  now  at 
Morehead  City.  He  is  an  active  worker,  develops  well  his 
churches,  and  is  esteemed  a  good  preacher. 

The  young  ministers  in  the  Association  can  hardly  be 
said  to  have  much  history.  J.  L\  Vipperman,  at  Dallas, 
Belmont,  Hebron  and  Lowell;  A.  M.  Ross,  at  Bessemer;  B. 
L,.  Hoke,  at  McAdensville,  Newton  and  Catawba;  B.  M. 
Bridges,  at  Sandy  Plains;  J.  C.  Havnaer,  at  River  View;  C. 
E.  Beaver,  at  Reepsville  and  Salem,  and  others,  whose 
names  do  not  occur  to  me,  are  zealous  workers,  and  I  hope 
the  pages  in  future  history  of  the  South  Fork  will  present 
an  account  of  good  work  they  have  been  used  by  the 
Master  to  accomplish. 

UNION  MEETINGS. 

These  were  held  regularly  the  first  four  or  five  years  and 
discontinued  for  the  lack  of  speakers  to  discuss  the  queries. 
Four  or  five  speakers  had  each  to  speak  on  every  subject 
presented  and  it  became  wearisome.  It  is  different  now 
(1900).  For  four  years  the  Unions  have  been  held  and  are 
very  instructive  to  the  church  members.  Attendance  upon 
them  is  very  good.  Elder  J.  A.  Hoyle  is  Chairman, 
Brother  W.  C.  Mullen,  Clerk. 

SOUTH  FORK  OF  CATAWBA  BAPTIST  CHURCH. 

This  church  as  appears  from  the  minutes,  united  with 
the  Broad  River  Association  in  1809.     I  have   been  unable 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 73 

to  trace   its   existence.     I    think    it    was   at    Iron    Station 
where  Sharon  was  afterwards  organized. 


Conclusion. 


History  is  a  correct  account  of  that  which  occurred  as  it 
occurred.  Any  attempt  to  write  it  as  you  would  have  pre- 
ferred it  to  occur,  or  it  might  have  occurred,   is  .fiction. 

I  have  endeavored  to  compile  the  history  of  the  South 
Fork  Association.  A  complete  history  would  require  a 
separate  narrative  of  each  church.  This  would  require 
much  labor  and  expense.  It  would  be  well  for  each  church, 
that  has  reached  an  age  of  twenty  years,  to  have  its  history 
written  and  published  in  pamphlet  before  those  familiar 
with  it  shall  pass  away.  Many  circumstances  which  are 
not  enumerated  are  of  equal  importance  to  what  has  been 
told,  but  they  were  not  known  to  the  writer.  As  they 
shall  recur  to  the  memory  of  an}'  one,  let  him  "  or  him 
that  heareth  "  send  an  account  of  them,  while  fresh  in 
mind,  to  the  Worker  or  other  Baptist  paper  and  they  will 
be  preserved  for  a  future  edition  of  the  work. 

I  have  used  the  personal  pronoun  quite  freely  and  often 
referred  to  myself.  I  have  done  this  without  intentional 
egotism,  but  so  much  of  the  work  of  the  Association  has 
been  committed  to  my  direction,  it  would  be  difficult  to  do 
otherwise  without  awkwardness. 

It  would  be  pleasant  to  pass  in  review  the  many  brethren 
who  have  been  active  in  the  Master's  work  in  the  Associa- 
tion, but  the  want  of  space  forbids,  and,  besides  this,  there 
are  in  the  churches  men  and  women  who  quietly  discharge 
their  duties,  as  the  pillars  of  their  church,  yet  are  scarcely 
known  beyond  their  neighborhood.  L,et  us  all  take  our 
places  with  them.  We  labor  for  our  Master;  he  knows  all; 
what  we  may  do  for  His  cause  will  not  be  forgotten  by 
Him. 

One  cause  of  small  contributions  in  Western  North  Caro- 
lina to  religious  work  was  the  lack  of  money,  or  cash.    The 


174  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

people  received  and  handled  but  little  money.  The  busi- 
ness of  the  country  was  done  on  a  trade,  or  barter,  basis; 
nearly  all  on  time,  or  credit,  and  in  the  fall,  the  farmer 
took  his  produce  to  the  merchant  to  settle  his  account. 
Money  was  paid  for  only  a  few  articles,  and  in  man};' 
stores  for  none.  Dr.  Hufham  told  me  recently  that 
a  gentleman  connected  with  the  banks  in  Asheville  after 
the  War,  informed  him  that  frequently  there  was  not  two 
hundred  dollars  in  cash  in  the  two  banks  in  that  city. 
Feathers  of  ducks  and  geese  generally  brought  cash;  this 
accounts  for  the  large  flocks  of  these  fowls  then  generally 
found  in  the  country. 

The  pivotal  point  at  which  payment  in  cash  for  farmers' 
produce  was  introduced,  was  Hickory  by  Hall  and  Patter- 
son, Mr.  J.  Gaither  Hall  being  the  manager.  They  would 
pay  cash  for  from  ' '  a  pound  of  rags  to  a  car  load  of  dried 
fruit."  Others  had  to  do  likewise.  The  barter  system 
still  prevails  to  a  great  extent  in  the  stores  not  situated  on 
the  railroads,  yet  there  are  few  if  an}'  who  will  not  pay 
cash  for  some  kinds  of  produce.  Rev.  J.  K.  Howell  at  the 
session  of  the  Association  in  1873,  remarked,  "  that  the 
people  needed  some  one  to  show  them  how  to  obtain  some 
money."  As  the  people  have  received  cash  in  exchange  for 
the  products  of  their  labor,  contributions  have  increased, 
but  the}-  are  yet  ungratefully  small. 


Ordained  Ministers. 

Ordained  Ministers  in  1899: — C.  E.  Beaver,  W.  B. 
McClure,  J.  P.  Brantly,  C.  M.  Murchison,  D.  P.  Bridges, 
J.  L.  Vipperman,  J.  W.  Griffin,  W.  F.  Watson,  W.  R. 
Gwaltney,  E.  S.  Whisnant,  I.  M.  Hilderbrand,  C.  E. 
Woodruff,  J.  A.  Hoyle. 

The  following  ministers  have  been  ordained  in  the  Asso- 
ciation since  its  organization: — J.  G.  Hill,  Mt.  Zion;  J.  J. 
Payseur,  Salem;  J.  F.  Morris,  Belmont;  A.  W.  Setzer,  Mt. 
Ruhama;  J.   S.   Gwaltney,   Macedonia;  J.  L,.  Caldwell,  Mt. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 75 

Ruhama;  D.  P.  Bridges,  Olivet;  T.  P.  Brantley,  Olivet;  W. 
B.  McClure,  Mt.  Zion;  C.  E.  Beaver,  Maiden. 


Executive  Committeemen. 

Executive  Committeemen  whose  terms  have  exceeded 
one  year: — W.  A.  Graham,  21  years;  J.  S.  Bridges,  13 
years;  D.  A.  Whisnant,  12  years;  J.  R.  Underwood,  8  years; 
G.  I.  Paysour,  7  years;  J.  D.  Moore,  6  years;  J.  H.  Deal,  4 
years;  J.  C.  Fichte,  3  years;  J.  L.  Wilkie,  3  years;  A.  W. 
Biggerstaff,  3  years;  L.  Warlick,  3  years;  B.  Fish,  2  years; 
H.  Padgett,  2  years;  B.  Stroup,  2  years;  W.  W.  Bridges,  2 
years;  G.  M.  Whitener,  2  years. 


Delegates  to  Associations. 

Bruington:— 1879,  Elder  T.  W.  Upton,  I.  C.  Sanders; 
1880,  Elder  T.  W.  Upton,  J.  Hansel. 

Mull's  Chapel:— 1879,  Elder  W.  F.  Hull;  1880,  W.  B. 
Mull,  Wm.  Johnson. 

Hickory: — 1879,  Elder  J.  R.  Jones;  1880,  J.  R.  Jones,  A. 
Ramseur,  E.  Wood. 

Hickory  Grove: — 1879,  J,  Brumfield,  W.  H.  Cherry, 
T.  J.  Wallace,  A.  M.  Wallace;  1880,  J.  R.  Stone,  H.  Pad- 
gett, W.  Cherry. 

Kid's  Chapel: — 1879,  W.  A.  Graham,  G.  W.  Goodson, 
D.  H.  Parker,  J.  Stillwell,  J.  H.  Boothe;  1880,  W.  A. 
Graham,  J.  P.  Cloninger. 

Liberty  Hill:— 1879,  Hiram  Helms;  1880,  Elder  D.  Car- 
penter, H.   Helms. 

Uincolnton :— 1879,  J.  L.  Wilkie,  C.  E.  Childs;  1880,  Not 
Represented. 

Uowesville: — 1879,  W.  C.  Withers,  J.  P.  Loftin;  1880, 
J.   P.   Loftin. 

Macedonia: — 1879,  A.  Goodson,  O.  W.  Withers;  1880, 
Elder  J.  S.  Gwaltney,  W.  A.  Keener,  M.  Beal. 

Mt.  Ruhama:— 1879,  J.    W.  Kirksey,  D.  H.   Abernethy, 


176  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

L.  S.  Caldwell;  1880,  E.  S.  Caldwell,  E-  J.  Caldwell,  J.  E. 
Crouse,  M.  A.  Clark. 

Mt.  Zion: — 1879,  E-  A.  Abernethy,  J.  R.  Chronister,  B. 
Stroup,  E.  Senter,  J.  G.  Hill,  E.  P.  Cloninger;  1880,  J.  G. 
Hill,  B.  Stroup,  R.  Hansell,  W.  J.  Caldwell,  W.  B. 
McClure,  J.  Black. 

Providence:— 1879,  Elder  G.  J.  Wilkie,  T.  J.  Hamilton, 
S.  I.  Bolinger;  1880,  Elder  G.  J.  Wilkie,  J.  A.  Wilkie,  G. 
Danner. 

Providence  II: — 1880,  M.  O.  Hoffman,  J.  M.  Hoffman. 

Salem: — 1879,  G.  I.  Paysour,  J.  Robinson;  1880,  A.  Rob- 
inson, A.  G.  Harrill. 

Thessalonica: — 1880,  C.  Canipe,  J.  Killian. 

Bruington:— 1881,  Elder  T.  W.  Upton,  J.  W.  Hansel; 
1882,  Elder  T.  W.  Upton,  W.  W.  Hansel. 

Mull's  Chapel:— 1881,  P.  P.  Mull,  Wra.  Huffman;  1882, 
Brother  P.  M.  Mull. 

Hickory:— 1881,  Elder  J.  R.  Jones;  1882,  By  Letter. 

Hickory  Grove:— 1881,  Elder  J.  Brumfield,  G.  C.  Rhyne, 
W.  H.  Cherry,  M.  E.  Clemmer,  S.  V.  Smith,  S.  J.  Skid- 
more;  1882,  Elder  J.  Brumfield,  R.  H.  Abernethy,  W.  H. 
Cherry,  R.  B.  Stone,  R.  Finison,  S.  I.  Skidmore,  Chas. 
Jenkins. 

Lincolnton: — 1881,  J.  E-  Wilkie,  J.  J.  Cornwell;  1882, 
Brother  J.  L.  Wilkie,  E.  M.  Cobell. 

Liberty  Hill:— 1 83 1,  Elder  D.  Carpenter,  H.  Helms; 
1882,  Not  Represented. 

Kid's  Chapel:— 1881,  W.  A.  Graham;  1882,  W.  A. 
Graham,  S.  A.  Whitener. 

Mt.  Zion:— 1881,  J.  T.  Shelton,  B.  Stroup,  R.  Hansel, 
Elder  J.  F.  Morris,  D.  F.  Abernethy,  B.  McClure;  1882, 
Elder  J.  F.  Morris,  B.  Stroup,  E.  A.  Abernethy,  John 
Chronister,  Augustus  Stroup,  E.  Senter. 

Providence  I:— 1881,  Elder  G.  J.  Wilkie,  D.  Fish,  J.  A. 
Wilkie;  1882,  Elder  G.  J.  Wilkie. 

Providence  II: — 1881,  B.  Baker,  H.  Hilderbrand;  1882, 
Brother  Miles  Huffman. 

Salem:— 1 881,  G.  I.  Paysour,  A.  G.  Harrill;  1882,  Elder 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 77 

J.  A.  Huggins,  A.  G.  Harrill,  G.   I.  Paysour. 

Thessalonica: — '81,  W.  A.  Wray;  '82,  Brother  EH 
Johnson. 

Macedonia: — -'82,   A.    Goodson,  J.   Burke,  J.   P.   Mullen. 

Mountain  Grove: — '82,    D.  A.  Whisnant,    Calvin   Baker. 

Mt.  Ruhama:— '82,  J.  L.  Caldwell,  L.  S.  Caldwell. 

Sandy  Plains:— '82,  J.  E.  Smith,  E.  M.  Smith. 

Newton:— '82,   Elder  J.   K.   Faulkner,   W.    W.    Bridges. 

Bruington: — '83,  T.  W.  Upton,  John  Hansell;  '84,  T. 
W.  Upton,  John  Hansell. 

Mull  Chapel:— '83,  Elder  W.  F.  Hull,  P.  A.  Mull; 
'84,  W.  F.  Hull,  P.  M.  Mull,  W.  B.  Mull,  Oaks. 

Hickory:— '83,  T.  J.  Wiggs,  A.  L.  Ramseur;  '84,  T. 
J.  Wiggs,  B.  F.  Whitesides. 

Hickory  Grove:— '83,  W.  W.  Rankin,  W.  H.  Cherry, 
C.  C.  Jenkirs,  James  Cherry;  '84,  Elder  J.  Brumfield,  W. 
W.  Rankin,  G.  C.  Rhyne,  M.  E-  Clemmer,  J.  Cherry,  J. 
M.  Skidmore,  R.  B.  Stone,  Finson. 

Ljberty  Hill:— '83,  Elder  Daniel  Carpenter. 

Lowesville:—  '83,  W.  C.  Withers. 

Kid's  Chapel:— '83,  D.  H.  Parker,  J.  F.  Barnett,  C.  G. 
Tucker,  S.  A.  Whitener,  D.  A.  Barnett;  '84,  C.  G.  Tuck- 
er, S.  A.  Whitener. 

Macedonia: — '84,  J.  P.  Mullen,  M.  C.    Laney,   J.   Burke. 

Mt.   Ruhama: — '84,    By    Letter. 

Ljncolnton: — '83,  Elder  J.  K.  Faulkner,  J.  L.  Wilkie; 
'84,  J.  K.  Faulkner,  E.  H.  Cauble. 

Mt.  Zion:— '83,  J.  F.  Morris,  E.  A.  Abernethy,  Stroup, 
W.  B.  McClure,  J.  Chronister;  '84,  J.  F.  Morris,  B. 
Stroup,  A.  Stroup,  E.  H.  Abernethy. 

Mountain  Grove: — '83,  G.  M.  Whitener,  C.  Baker,  D. 
A.  Whisnant,  C.  J.  Sigmon;  '84,  G.  M.  Whitener,  C. 
Baker,  J.  E.   Ballard. 

Newton:— 83,  W.  W.  Bridges;  '84,  W.  W.  Bridges,  D. 
P.  Bridges. 

Providence  I:— '84,  J.  A.  Wilkie. 

Providence  II:— 83,  H.  Burns,  M.  Hoffman;  '84,  J. 
Deitz,  H.  Burns,  S.  Whistnant. 


178  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Salem:— 'S3,  Elder  J.  A.  Hugging  J.  A.  Hovis,  M.  W. 
Garrison;  '84,  G.  I.  Paysour,  A.   D.  Robinson. 

Sand}-  Plains:— '83,  E.  M.  Smith,  J.  L.  Lanier;  '84, 
E.  M.  Smith,  Wm.  Clemmer. 

Thessalonica: — '84,  I.  P.  Bangle,  E.  Johnson. 

Hebron:— '83,  J.  L.  Griee;  '84,  Elder  J.  A.  Williams, 
J.  C.  Fiehte,  J.  R.  Underwood,  F.  T.  Beattie. 

Link's  Chapel: — '84,  J.  Morrison. 

Bruington:— '85,  Elder  T.  W.  Upton,  J.  Hansel;  '86, 
T.  W.  Upton,  John  Hoover. 

Hickory:— '85,  Elder  N.  B.  Cobb,  Azor  Shell;  '86, 
Elder  N.  B.  Cobb,  J.  F.  Click,  Dr.  B.  F.   Whitesides. 

Hebron:— '85,  Elder  J.  Brumfield,  G.  C.  Rhyne,  J.  M. 
Hollabough,  W.  W.  Rankin,  A.  P.  Arney,  J.  M.  Skidmore, 
S.  J.  Skidmore;  '86,  J.  M.  Hollabough,  L.  V.  Smith,  S.  J. 
Joy,  J.  S.  Cherry,  John  Rumfelt. 

Kid's  Chapel:— '85,  W.  A.  Graham;  R.  A.  Keever; 
'86,  W.  A.  Graham,  R.  A.  Keever,  W.  S.  Kids.  D.  H. 
Parker,  George  Noles. 

Ljncolnton: — '85,  Elder  J.  K.  Faulkner,  E.  H.  Cauble. 
'    Liberty  Hill:— '86,  By  Letter. 

Link's  Chapel:— '86,  Elder  J.  A.  Hoyle,  H.  Parker. 

Macedonia:— '85,  J.  Mullen,  T.  J.  Sanders,  E.  S.  With- 
ers, J.  Spargo,  N.  M.  Spargo;  '86,  J.  Burke,  M.  Laney,  J. 
L.  Perkins,  J.  Spargo,  A.  Ewing,  M.  Sigmon,  W.  A.  Law- 
ing,  M.  T.  Miller. 

Mountain  Grove: — '85,  Elder  C.  M.  Murchison,  D.  A. 
Whistnant,   C.   P.   Whitener;   '86,   P.   M.  Sharp. 

Mt.  Ruhama:— '85,  X.  M.  Shemll,  J.  Crouse;  '86,  D. 
H.  Abernethy,  W.  M,  Taylor,  J.  Deal. 

Mt.  Zion:— '85,  Elder  J  F  Morris,  S  A  Stroup,  B 
Stroup,  W  B  McClure,  A  Hovis,  J  R  Chronister,  J  T 
Shelton,  W  J  Caldwell;  '86,  J  F  Morris,  D  L  Nance,  M 
Bynum,    J  L  Abernethy,   W  Hovis. 

Mull  Grove:— '86,  A  M   Williams. 

Providence  II: — '86,  M  Hoffman. 

Newton:— '85,  W  W  Bridges;  '86,  WW  Bridges,  C 
M  Burriss. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  I  79 

Salem:— '85,  W  T  McCoy,  G  I  Paysour,  D  F  Clanton, 
W  I  Garrison,  J  Harrill;  '86,  G  I  Paysour,  A  Mauney, 
J  Harrill,  D  F  Clanton. 

Warlick's:— A  J  Cook,  J  F  Cook;  '86,  M  C  Hilder- 
brand. 

1887. 

Bruington: — J  W  Hansell. 

Catawba: — J  S  Bridges. 

Fellowship: — W  F  Fichte. 

Hebron: — J  R  Underwood,  J  S  Grice. 

Hickory:— Flder  G  W  Gardner,  J  F  Click. 

Hickory  Grove: — W  W  Rankin,  L  L  Sands. 

Kid's  Chapel:— W  A  Graham,  R  A  Keever,  A  A 
Keever,   W  Keever,    T  J  Womack; 

Lebanon: — J   F  Killian. 

Lineolnton: — J  T  McLean. 

Liberty  Hill: — Elder  Daniel  Carpenter. 

McAdensville: — L  A  Reynolds. 

Macedonia: — M  Sigmon,  M  E  Ewing,  George  Beal, 
John  Lawing. 

Mountain  Grove: — G  M  Whitener,  D  A  Whisnant,  G 
J  Sigmon. 

Mt.  Ruhama: — S  L  Bolinger,  Jonas  Deal,  John  Oliver. 

Mt.  Zion:— Elder  J  F  Morris,  W  B  McClure,  John 
Chronister,  W  J  Caldwell. 

Mull  Chapel: — William  Johnson. 

Newton:—  W  W  Bridges. 

Olivet:— J  P  Stewart. 

Providence  I: — J  A  Wilkie. 

Providence  II: — Cephas  Young,  H  Burriss. 

Salem:— J  A  Hoyle,  J  Hovis;  G  I  Paysour,  D  A  Rob- 
inson. 

Sandy  Plains: — A  Warren,  L  Groves,  J  West. 

Warlick's:— Elder  C  M  Murchison,  J  K  Bobbitt,  A  J 
Cook,  L  Warlick. 

1888. 

Bruington: — Elder  J  F  Morris,  A  Hovis. 
Catawba :— J  S  Bridges,  Lewis  Danner. 


1 80  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Fellowship:— G  M  Armstrong,  J  B  Smith. 

Hebron: — J  R  Underwood,  S  L  Gryder. 

Hickory : — R  L  White,  J  P  Jones. 

Hickory  Grove:— G  M  Skives,     G  C  Rhyne,    W  Skid- 
more. 

Kid's  Chapel:— W    A    Graham. 

Lincolnton: — J  T  McLean. 

McAdensville: — W  B  Zimmerman,  A  L  D  Bumgarner. 

Macedonia: — M  M  Burke. 

Mountain  Grove: — C  Baker,   B  Baker,   D  A  Whisnant. 

Mt.  Ruhama: — D  E  Wilson,   Lee  Setzer. 

Mt.  Zion:— Elder  W  B  McClure,  H  Abernethy,  BStroup. 

Mull  Chapel:— P  M  Mull. 

Newton: — W  W  Bridges. 

Olivet:— D  P  Bridges,  W  W  Ervin,   Austin  Fox. 

Providence  I:— J  A  Wilkie,  H  C  Hewitt. 

Providence  II: — J  Johnson,  J  Hicks,  H  Burns. 

Penelope: — Elder  C  M  Murehison,  J  F  Click. 

Salem:— J  A  Hoyle,  J  I  Allen,  J  A  Hovis,    John  Pay- 
sour. 

Sandy  Plains:— E  M  Smith. 

Thessalonica:— P  W  Bangle,   J  W  Rhyne. 

iWarlick's:— F  Side,,  A   J  Cook,    J  B  Glass. 
'-■-  1889. 

Bruington: — Elder  J  F  Morris,  A  Hovis. 

Catawba:— J   H  Trollinger,  T  H  Erwin,  J  S  Bridges,'  M 
J  Cochrane. 

Fellowship: — W  F  Fichte,  A  F  Hand. 

Hebron: — J  R  O^ment,    J  L  dice,  J  R  Underwood. 

Hickory: — J  P  Jones. 

Hickory  Grove;— W  F  Moseley,  G  M  Shives,  J  M  Hol- 
labough,  David  Mitcham,  George  Rumfelt,  W  S  Skidmore. 

Kid's    Chapel:— W   A    Graham,  S  A  Whitener. 

Lebanon:— W  C  Wentz. 

Lincolnton: — J  T  McLean,   C  Stroup. 

Link's  Chapel: — G  W  Edwards,  A  C  Lineberger. 

Macedonia: — J  P  Mullen,     I     Dellinger,    W    H    Ballard, 
George  McColister. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  l8l 

Mountain  Grove: — D  A  Whistnant,  B.  Baker. 

Mr.  Ruhama:— E  F  Wilson,     D  E  Wilson,    A  M  Cald- 
well, W  H  Drum. 

Mt.  Zion:— W  J  Caldwell,    E  V  Senters,  W  Abernethy, 
T  J  Warren. 

Mull's  Chapel:— W  B  Mull. 

Newton:— J  B  Marsh,  A  B  Ervin. 

Olivet:— W  W  Bridges,   W  A  Kale,   I  A  Litton,    A    N 
Bridges, 

Providence  I:— H  C  Hewitt,  J  A  Wilkie. 

Providence  II: — G  W  Hood,  Cephas  Young. 

Penelope:— C  M  Murchhon,  J  F  Click. 

Salem:— J  A  Hoyle,  A  G  Harnll,  D  F  Clanton. 

Sand}"  Plain.: — E  M  Smith. 

Thessalomca:— W  P  Rhoney. 

Warlick's:— A  J  Cook,  L  Icard,  J  Page,  I  W  Shoup. 

1890. 

Biuington:— Elder  J  F  Morris,  J  T  Morris. 

Catawba: — J  S  Bridges,  Lewis  Danner,  Chas.   Erwin. 

Hebron:— J  L  Griee,  J  E  Etters,   S  L  Gryder. 

Hickory: — J  A  Martin. 

Hickory  Grove;— W  W  Rankin,  J  F  Cherry. 

Kid's    Chapel:— W    A    Graham,     S   A    Whitener,     J    M 
Kids,  C  G  Tucker,   A  Pool. 

Lebanon: — W  C  Wentz. 

Lincolnton: — Elder  C  E  Gower,  C  Stroup. 

Link's:— W  T  Welch,  T  E  Lineberger. 

Macedonia: — J  P  Mullen,    I   Dellinger,   J  S  Hawkins,    J 
Burke. 

McAdensville: — S  J  Skidmore. 

Mountain  Grove: — C  J  Sigmon. 

Mt.  Ruhama:— J  H   Deal,     D  E  Wilson,      A  W  Setzer, 
L  J  Caldwell,  J  L  Caldwell,   T  W  Bradshaw. 

Mt.  Zion:— W  B  McClure,   B  Stroup,   H  W  Hovis,  S  A 
Stroup,  C  Xance,  E  V  Senters,  J  S  Huggins. 

Mull  Chapel:— W  B  Mull. 

Olivet:— W  W  Bridges,  W  A  Kale,  J  Stewart. 

Providence  II:— G  W  Hood. 


1 82  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Penelope: — C  M  Murehbon. 

Salem:— J  A  Hoyle,  G  I  Pay  sour,  D  F  Clanton. 
Sandy  Plains: — John  Groves,  N  A  Jenkins,  T  J  Warren, 
Wm.  Allen. 

Thessalonica: — James  Caldwell,  C  Canipe. 

1 891. 

Bruington: — J  F  Morris,  J  T  Morris,  D  H  Hovis. 

Catawba: — J  S  Bridges,   M  J  Cochrane. 

Hebron: — J  R  Underwood,  J  R  Osment. 

Hickory:— J  F  Click,  A  L,  Ramseur,  J  A  Martin,  C  E 
Woodruff. 

Hickory  Grove: — J   F  Cherry. 

Kid's  Chapel:— W    A    Graham,  S  A  Whitener. 

Lebanon: — W  C  Wentz. 

Lincolnton: — A  W  Biggerstaff. 

Link's: — T  F  Thornburg,  A  C  Lineberger. 

Macedonia: — S  J  Hawkins. 

Maiden: — J   H  Deal,  D  A  Finger. 

McAdensville: — L  A  Reynolds 

Mountain  Grove: — D  A  Whisnant,  C  Baker. 

Mt.  Holly:— G  M  Shives,  A  O  Bass. 

Mt.  Ruhama:— D  E  Wilson,  A  W  Setzer,  J  L  Crouse, 
J  C  Barker. 

Mt.  Zion:— B  Stroup,  W  J  Caldwell,  S  A  Stroup,  C  F 
Abernethy,  J  A  Kennedy. 

Newton: — G  W  Cochrane,  J  B  Marsh. 

Olivet:— D  P  Bridges,  W  A  Kale,   A  W  Brown. 

Providence  II: — J  Brittain,   J  J  Hicks. 

Penelope: — C  M  Murchison,   P  K  Morgan. 

Salem: — D  F  Clanton,  G  I  Pay  sour. 

Sandy  Plains: — W  E  Beatty. 

Thessalonica: — W  P  Rhone}',  D  W  Ramseur. 

Warlick's;— A  J  Cook,  M  C  Hilderbrand. 

1892. 

Bruington: — J  F  Morris,  J  T  Morris,  J  W  Hansell. 

Catawba: — J  S  Bridges,  M  J  Cochrane. 

Hebron: — J  R  Underwood,  J  E  Etters,  S  L  Gryder. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 83 

Hickory: — W  F  Jones,  Dr  B  F  Whitesides,  A  L  Ram- 
seur,  R  L  White. 

Hickory  Grove: — W  W  Rankin. 

Kid's  Chapel:— W  A  Graham. 

Lincolnton: — -A  W  Biggerstaff,   A  B  Ervin. 

Link's: — G  W  Edwards. 

Macedonia: — S  J  Hawkins,  J  P  Mullen,  J  Burke,  Leander 
Perkins,  J  B  Ewing. 

Maiden:— J  H  Deal,  A  B  Ervin. 

McAdensville:— W  F  Simmons,  W  F  Skidmore. 

Mountain  Grove:— -C  G  Sigmon,  Jonas  Aberuethy,  D  A 
Whisnant. 

Mt.  Holly;— C  H  Harris. 

Mt.  Ruhama:— A  W  Setzer,  D  H  Abernethy,  L  J  Cald- 
well, J  A  Huit,  W  H  Drum. 

Mt.  Zion:— J  R  Chronister,  D  J  Huggins,  Stroup,  E  V 
Senter,  W  J  Caldwell,  S  L  Stroup. 

Newton;— C  H  Burriss,  John  Danner. 

Olivet;— W  Brown,  I  A  Eitton,  M  T  Bynum,  A  N 
Bridges. 

Providence  II:— Samuel  Whisnant,  A  L  Young. 

Penelope; — C  M  Murchison,  I  M  Hilderbrand. 

Salem:— J  A  Hoyle,   D  F  Clanton. 

Sandy  Plains:— J  F  Grover. 

Thessalonica:— W  P  Rhoney. 

Warlick's;— C  E  Gower,  R  F  Sides. 

1893- 

Belmont:— G  M  Armstrong,  J  P  Stough,  R  C  Bowen, 
N  F  Renshaw,  J  Hansell. 

Bruington;— J  F  Morris,  James  Hovis,  W  T  Upton. 

Catawba:— J  S  Bridges. 

Dallas:— S  D  Brown,  J  R  Lewis. 

Gastonia;— W  F  Marshall,  J  D  Moore. 

Hebron;---  J  L  Grice,  J  R  Underwood. 

Hickory;— C  S  Cashwell,  J  A  Martin,  J  F  Click. 

Hickory  Grove:— E  W  Hand,  J  L  Rankin,  R  B  Aber- 
nethy, R  C  Smith,  J  F  Cherry. 


184  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Kid's  Chapel:— W  A  Graham,     S   A    Whitener,     C    G 
Tucker,  A  L  Ballard. 

Lebanon:— E  Litton,  L  E  Killian. 

Lineolnton:— A  W  Biggerstaff,  J  P  Cauble,  J  T  McLean. 

Link's: — W  F  Huggins,  J  G  Lineberger. 

Lowell-— A  P  Arney,  D  W  Mitchum. 

Macedonia: — J  P  Mullen,  P  G  Lynch,  S  J  Hawkins,  Lee 
Perkins. 

Maiden: — J  A  Hoyle,  A  B  Ervin,  J  A  Kennedy. 

McAdensville: — F  J  McAuley,    T  McSwain. 

Mountain  Grove: — C  Baker,  D  A  Whisnant. 

Mt.  Holly:— C  H  Harris,   C  W  Upton,  S  L  Bollinger,  W 
W  Hartgrove,  J  W  Han  sell. 

Mt.   Ruhama:— A  W  Setzer,  J  L  Caldwell. 

Mt.  Zion:— W  F  McColister,   B    Stroup,    G  W  Aberne- 
thy,   W  B  McClure,  E  P  Cloniger,   C  F  Abernethy. 

Newton: — C  M  Burriss. 

Olivet:— M  T  Bynum,  J  Bradburn. 

Providence  II: — J  J  Hicks,  Max  Burn';. 

Penelope:— C  M  Murchison,   I  M  Hilderbrand,  J  S  Hil- 
derbrand. 

Salem:— A  G  Harrill,   G  I  Paysour,   W  F  Dellinger,  W 
B  Hooper. 

Sandy  Plains.— N  A  Jenkins,  H   C  Robin:.on. 

Thessalonica: — W  P  Rhoney. 

Warlick's:— A  J  Cook. 

1894. 

Belmont:— G  M  Armstrong,   A  F  Hand,  Ural  Mitchell, 
R  T  Mitchell. 

Bruington;— J    F    Morris,    A   Hovis,    W   P  Upton,   T  J 
Wallace,  J  T  Morris. 

Catawba: — J  S  Bridges,  M  J  Cochrane. 

Dallas:— J  R  Lewis,  C  M  Hoffman. 

Denver:— W  S  Kids,  J  T  Cochrane. 

Gastonia:— E  F  Jones,    J  Jenkins,     E  M  Smith,     W  F 
Marshall,   M  P  Matheny. 

Hebron: — W  F   Moseley. 

Hickory:— C  S  Cashwell,  John  Pierce,  J  F  Click. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 85 

Hickory  Grove;— J  F  Cherry. 

Kid's  Chapel:— S  A  Whitener,  C  G  Tucker. 

Lincolnton: — J  Blackburn,   Pink  Campbell,  J  T  McLean. 

Link's: — W  F  Huggins. 

Lowell;— A  P  Arney,  D  A  Jenkins. 

Long  Creek:—  J' M  Hoffman,   D  A  Jenkins. 

Macedonia: — I  H  Laney,  J  P  Mullen,  J  Burke,  Leander 
Perkins. 

Maiden:— J  A  Hoyle,  E  S  Whisnant,  D  Finger,  J  A 
Kennedy,  L  S  Caldwell. 

McAdensville:— Joseph  Fox. 

Mountain  Grove:— C  Baker,  D  A  Whisnant,  D  Hoffman. 

Mt.  Holly :— C  W  Upton,  J  W  Hansell,  C  E  Beaver. 

Mt.  Ruhatna:— A  W  Setzer,  J  L  Caldwell,  J  Barker. 

Mt.  Zion:— G  W  Abernethy,  E  P  Cloninger,  E  VSenter, 
I  S  Hovis,  S  Murphy,  W  A  Caldwell. 

Newton:— Dr  J  C  Whitesides,  A  M  Hand,   C  Burriss. 

Olivet;— J  Brown,  J  W  Stewart. 

Providence  I;— Carlton  Hewitt. 

Providence  II:— M  Burns. 

Penelope;— C  M  Murchison,   I  M  Hilderbrand. 

Salem :— G  I  Paysour,  D  F  Clanton,  N  F  Hovis,  Wm. 
Dellinger. 

Sandy  Plains:— N  A  Jenkins,  J  H  Hoffman. 

Triangle: — J  L  Hager,  John  Still  well. 

Thessalonica:— - W  P  Rhoney,  Jacob  Norwood. 

Warlick's;—  A  J  Cook,  J  B  Glass,  R  B  Abernethy. 

1895- 

Bruingtou:— J  F  Morris,  J  T  Morris,  R  R  Lay,  F  B 
Morris. 

Cataw7ba: — J  S  Bridges,   M  J  Cochrane. 

Dallas:— C  Floyd,   C  S  Stough. 

Gastonia:— E  F  Jones,  L  L  Jenkins,  J  A  B  L  Hurley, 
W  F  Marshall. 

Hickory:— C  S  Cashwell,  J  F  Click,  J  A  Martin,  J  D 
Elliott. 

Hickory  Grove:— C  L  Hope,  I  V  Abernethy,  D  C 
Abernethy. 


1 86  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Kid's  Chapel:— W  A  Graham,  S  A  Whitener. 

Link's:— L  A  Abernethy,  A  N  Jones. 

Long  Creek;— M  L  Hoffman,  C  W  Hoffman. 

Maiden:— J  A  Hoyle,  J  H  Deal,  E  N  Whisnant,  J  A 
Kennedy,  W  J  Caldwell. 

McAdensville:— Z  T  Bell. 

Mt.  Holly:—  W  W  Hartgrove,  J  W  Hansell. 

Mt.  Ruhama:— J  L  Caldwell,  W  H  Drum,  A  B  Caldwell, 
J  C  Barker. 

Mountain  Grove:— D  A  Whisnant,  C  Baker,  J  F  Aber- 
nethy, Edgar  Abernethy. 

Newton: — C  M  Burriss,  G  W  Cochrane,  A  M  Harrill. 

Olivet:— W  W  Bridges,  J  Brown,  D  B  Herwell,  J  H 
Christenbury. 

Sandy  Plains: — J  H  Hoffman,  W  B  Robinson. 

Salem: —  D  F  Clanton. 

Thessalonica: — W  P  Rhoney,   D  H  Ramseur. 

Warlick's: — C  E  Beaver. 

Bethel:— A  W  Biggerstaff,  W  C  Mullen. 

Lincolnton: — J  L  Wilkie. 

Lowell ----J  T  Jenkins,   H  Arney. 

Hebron:— J  R  Underwood,  L  C  Prim,  D  H  Roberts. 

Macedonia: — H  Parker,  J  Burke. 

Penelope: — C  M  Murchison. 

Startown:— Chas.   E  Deal. 

1896. 

Belmont: — G  M  Armstrong,  R  C  Bowen,  W  W  Mc- 
Lean. 

Bruington:— J  F  Morris,  J  T  Wallis,  T  S  Black,  J  D 
Caldwell. 

Catawba:— L  M    Danner. 

Dallas:— J  R  Lewis,  C  S  Stough. 

Gastonia:—  J  D  Moore,  W  H  Hoffman,  J  A  White,  W 
F  Marshall,  J  Hurley. 

Hickory:— C  S  Cashwell,  S  P  Hatton,  J  F  Pierce. 

Hickory  Grove; — J  D  Howe,  Edward  Hansell,  B  F 
Smith. 

Kid's  Chapel:— W  A  Graham,  S  A  Whitener. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 87 

Long  Creek: — A  Hoffman,   C  Hoffman,  A  J  Baldwin. 

Maiden: — J  A  Hoyle,    A  B  Ervin,   R  A    Lynch,  Jacob 
Abernethy. 

McAdensville:— K  M  Kee,  F  J   McAuley,  J  S  Fox. 

Mt.  Holly:— J  W  Hansell,  L  R  Norket. 

Mt.  Ruhama:— J  L  Caldwell,   L  J  Caldwell,   A  M  Cald- 
well. 

Mountain  Grove: — D  A  Whistnant. 

Newton:— A  M  Harrill. 

Olivet: — Jacob  Stewart. 

Sandy  Plains:— W  E  Beattie,  J  H  Hoffman. 

Salem: — D  F  Clanton,   G  I  Paysour. 

Thessalonica: — W  P  Rhone}'. 

Providence  II: — A  D   Young. 

Bethel:— A  W  Biggerstaff,  A  M  Shrum. 

Lincolnton:— A  C  Huss. 

Lowell:— A  P  Arney,  W  Sams,  J  W  Groves. 

Hebron:— W  F   Moseley,  J  R  Underwood,    J  S  Under- 
wood, C  T  Thomas. 

Macedonia: — J  P  Hawkins,  J  C  Nance. 

Penelope: — C  M  Murchison. 

Startown: — Chas.  E.  Deal. 

1897. 

Bethel:— A  W  Biggerstaff,   W  C  Mullen. 

Bessemer:--Elder  A  M  Ross. 

Bruington;---J    F    Morris,  James  Hovis,  J  L  Hoover,    M 
E  Hovis,   T  S  Black. 

Catawba: — J  S  Bridges,  Gaius  Wilkie. 

Gastonia: — J  D  Moore. 

Hickory;— C  S  Cashwell,  J  F  Click,  A  L  Ramseur,  Prof. 
S  P  Hatton. 

Hebron: — J    R    Underwood,     J    S    Underwood,     W    L 
O'  Daniel. 

Hickory  Grove:— Ed.   Hansell,  J  D    Howe,    D  C  Aber- 
nethy,  D  L  Abernethy. 

Kid's  Chapel:— W  A  Graham,     S    A    Whitener,     C    G 
Tucker. 

Link's: — G  W  Goodson,   L  A  Abernethy. 


1 88  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Long  Creek: — J  M  Holland,  J  M  Jenkins. 

Macedonia: — S  J  Hawkins,  L  Perkins. 

Maiden;— J  A  Hoyle,     E    S    Whisnant,    J    W    Griffin, 
Jacob  Abernethy. 

McAdensville:— J  S  Fox,  J  V  Fisher. 

Mountain  Grove: — J  F  Abernethy,   E  A  Whisnant. 

Mt.  Holly:— L  R  Norkett 

Mt.  Ruhama:—  J  L  Caldwell,  J  P  Drum,  L  J  Caldwell, 
J  C  Barker,  T  L  Crouse. 

Mt.   Zion:— L  S  Hager,   E  V  Senter,   G  W  Abernethy, 
Reddy  Rhyne. 

Olivet:— J    H    Burrsge,    J    H    Fry,    J    R    Fry,   John  S 
Bridges. 

Penelope:— C    M    Murchi.on,     I    M    Hildebr  r.d,     J    R 
Hoi  si  y. 

River  View: — E  Huss. 

Salem: — G  I  Pay  sour,   D  F  Clanton. 

Sandy  Plains: — W  E  Beattie,   N  A  Jenkins. 

Thessalonica: — W  P  Rhoney,   Luther  Bangle. 

1898. 

Belmont:— J  P  Stough,   R    C    Bowen. 

Bethel:— A  W  Biggerstaff,  L  M  Hoke. 

Bessemer:— Elder  A  M  Ross. 

Bruington:— J  F  Morris,  S  E  Smith,  H  M  Wallis,  J  D 
Caldwell,  James  Eof tin. 

Catawba :— J  S  Bridges,  M  J  Cochrane. 

Dallas:— J  R  Eewis. 

Gastonia:— Elder  J  D  Moore,   C  H  Durham. 

Hickory;— W  R  Gwaltney,  B  F  Whitesides,  R  L  White, 
John  Whitener,  S  P  Hatton. 

Hickory  Grove; — J     D     Howe. 

Kid's  Chapel: — W  A  Graham,     S  A   Whitener,      Isaac 
Eawe. 

Lebanon:— W  E  Clark. 

Lincolnton: — James  Bean. 

Leonard's  Fork: — W  H  Hoover,  Thos.  Heavner. 

Lowell-— Robert  Groves. 

Macedonia: — J  F  Hawkins. 


HISTORY  OF  SOUTH  FORK  ASSOCIATION.  1 89 

Maiden:— J  A  Hoyle,  E  S  Whisnant,  C  E  Beaver, 
Jacob  Abernethy. 

Mountain  Grove: — J  W  Whisnant,   C  M  Rockett. 

Mt.  Holly:— J  W  Hansell,  J  W  Abernethy. 

Mt.  Ruhama:—  J  L  Caldwell,   D  E  Caldwell. 

Mt.  Zion: — E  V  Senter,  B  Stroup,  Robt.  Xance,  Reddy 
Rhyne. 

Newton:— A  M  Harrill,   G  W  Cochrane. 

Olivet:— J  H  Burrage,  J  H  Fry,  A  W  Brown,  Elder 
J  P    Brantley. 

Providence  I: — H  C  Hewitt. 

Providence  II: — James  Brittain. 

Penelope: — J  W  Parrish,  W  H  Hilderbrand,  John  Hil- 
derbrand. 

River  View:— W  J  Caldwell,  W  T  McCoy. 

Salem: —  G  L  Long. 

Sandy  Plains:— J  H  Hoffman. 

Tkessalonica : — Frank   Kesler,  W  P  Rhoney. 

Wi.rlick'  ■:—  A  J  Cook,  W  R  Jon.-. ,  L'.ban  Icard,  R  L 
Wagner. 

1S99. 

Belmont:  —J  P  Stough,  A  A  Leepc,  J  A  Bee. 

Bethel:— A  W  Biggerstaff,  J  V  Blackburn,  W  C  Mul- 
len. 

Bessemer:---J  W  Williams,   A  M  Ross. 

Bruington:— J  T  Morris,  S  L  Smith,  A  Hovis,  H  M 
Wallis,   Monroe  Bellinger. 

Catawba: — J  S  Bridges. 

Dallas:— A  R  Holland,   C  S  Stough,   R  Lewis. 

Gastonia:— Elder  W  F  Watson,  J  D  Moore,  L  L  Jenkins, 
A  A  Wagstaff. 

Hebron: — J  R  Underwood,   J  T  Thomas, 

Hickory;— W  R  Gwaltney,  J  F  Click,  S  P  Hatton. 

Hickory  Grove: — M  A  Balden,  S  Smith,  John  Aber- 
nethy,  S  A  Jenkins. 

Kid's  Chapel:— W  A  Graham,  S  A  Whitener,  G  W 
McAllister,  W  S  Kids. 

Leonard's  Fork: — J  W  Hoover,   B  F  Hoover. 


I90  HISTORY  OF  SOUTH  FORK  ASSOCIATION. 

Lincolnton: — D  P  Bridges,  J  L  Wilkie. 

Long  Creek:--- A  Jenkins. 

Lowell:— A  P  Arney,   D  W  Padgett,   R  S  Groves. 

Macedonia: — J  F  Hawkins. 

Maiden :— J  A  Hoyle,  E  Whisnant,  H  A  Lineberger, 
D  A  Finger. 

McAdensville:— J  S  Fox,  J  B  Bethune,  J  W  Cashion, 
J  M  Walker,  J  Kendrick. 

Mountain  Grove:— J  W  Whisnant,  J  B  Rockett,  J  L 
Ballard. 

Mt.  Holly:— J  W  Hansell,  A  L  Baumgarner,  W  Hartz- 
grove,  J  W  Baumgarner. 

Mt.   Ruhama:—  J  P  Drum,    J  C  Barker,  T  L  Crouse. 

Mt.  Zion:— W  A  Caldwell,  E  V  Senter,  Lee  Hoover,  C  F 
Abernethy. 

Newton: — D  R  Cates,  J  L  Vipperman. 

Olivet:— F  E  Kale,  J  H  Fry,  J  L  Eads,  T  Bradburn, 
I  A  Litton. 

Penelope: — C  M  Murchison,  J  S  Hilderbrand,  I  M 
Hilderbrand. 

River  View:— W  J  Caldwell. 

Salem: — C  H  Huggins. 

Sandy  Plains:— W  E  Beattie. 

Thessalonica: — W  P  Rhoney,   W  A  Chatman. 

Warlick's;—  A  J  Cook. 

Zion  Hill:— R  A  Kesler,  R  A  Bangle. 


INDEX. 


Abernethy,  Elder  Alex 17,  49,  55.  56,  58 

Abernethy,  D.  Frank 61 

Abernethy,  L.  A 120,  154.  159 

Abernethy,  Elder  William 170 

Arney,  Mr.  and  Mrs.  A.  P., 143 

Austiu,  Elder  D.   M., 156 

Auxiliary  Committee 77,  162 

Associations: — 

Broad  River 1,  6,  20.  23,  43,  82 

Catawba  River 42,  82 

Charleston 1 

Colored, 60,  108 

King's  Mountain 38,  134,  136,  138 

Sandy   Creek 2 

South  Fork 104,  108,  150,  153,  160,  162 

Sunday  Schools 60 

Baker,  Jno 156 

Baptism.  Alien 51,  60 

Bandy,  Elder  Woa  82 

Baptist,  N.  C 141,  149 

Barnett,  Randolph, 18,  47 

Berry.  Elder  L.  M., 39,  40 

Beaver.  Elder  C.  E 153 

Biblical  R  corder 141 

Boothe.  Ebler,  J    H 78,  107,  115 

Brethren 115,  121 

Brevard,  Mrs.  Caroline  E 41 

Bridges,  J   S., 56,60,76 

Bridges,  Elder  D.  P., 137.  154,  159,  161 

Brumfield,  Elder  J., 107 

Caldwell,  Elder  Jno.  L., 165 

Cansler,  Elder  A.  J., i 21,  51,  80 

Carroll,  Elder  H.  W., 21 

Carskadou,  Elder  R.  H., 50 

Carlton,  Elder  Thomas, 54,  59 

Cashwell,  Elder  C.  S., 149,  161 

Catawba  Springs,  Lincoln  County 65 

Church  Letter,  Form  of, 58 

Chronister,  Jno., 153 

Circular  Letters 54,  105 

Broad  River, 24-38 

Catawba  River, .85-103 


192  INDEX. 

Clark.  Elder  Jeptha 49,  68 

Cobb,  Elder  N.  B 40  68,  122 

Cochrane,  DC, 74.  76 

Coffee,  Elder  Cleveland, 11 

Committees  Appointed. 59 

Colportage, 124,   141 

Crouse 164 

Culpepper,  Elder  Juo., 49 

Curtis.  Elder  Thomas? 20 

Ctiurehes: — 

Alexander 59 

/Belmont 137.149 

^Bes^emer 159 

Bethel 154 

Br-uington 52.  128.  135 

Catawba 74.  76.  132 

^Dallas 41,111.149 

Denver, 153.  163 

Earhardt's 16 

Ezra  Mull  Chapel 64.  72 

Gastonia 41    148 

/     Hagers 23 

Hebron 12,  120.  114 

Hickory 62,  111,  138.  143 

/  Hickory  Grove 70 

/    Kid's  Chapel 64  69   77 

Lebanon .    38.61.124 

Leonard's   Fork 41.  162 

Liberty  Hill 135 

•Luicolnton 40.  Ill 

Jink's  Chapel 121 

Long  Creek 1,  1 1,  12   21.  38.  57,  150 

Lowell 142 

Lowesville 77,  1 22 

McAdensville. 132.  142.  148 

Macedonia  (Sign  Boar1) 47 

Macedonia 61.  131 

Maple  Grove 155.  160 

Mountain  Grove 116 

Mouut  Holly 139 

Mt.  Ruhama   , 17,  18.  44,  111 

Mt.  Rnhama  (Lower) 18 

Mt.  Zion ' 60 

Negro 59 

r  Newton 108,144.154 

Olivet 38.  45.  132 


INDEX.  I93 

Churches: — 

Ore  Bank  39 

Penelope 136,161 

Providence  1 46,  51 

Providence  II 77  112 

Reepsville 163 

Kiver  View 159 

Rocky   River 45 

S  lem 20.  23.  58 

Sandy  Plains 57,  118 

Sharon 44 

Startown 156 

South  Fork  of  Catawba 172 

Thessalonica 39,  44,  46,  51.  113 

Triagle 153.163 

Union,  or  Warlick* 17,  46,  49,  51,  54,  55,  121 

Winkler's 128 

Z    ir 136 

Convention,  N   C    Biptist   Stat- 41.48,51,58.144,151 

Western  N  .rth  C  ir«  lina. 53,  54.  56. 

Southern  Baptist " 136 

Sabbath  School 60 

D  b'g  »te" ; ...  175 

D  llit.tr,  1 '-  Grove 121 

D  rr.  E!  ler  Davi  1L .......45 

Division  of  Catawba  River  Association 77,  83 

Doi.bb.s.  E:  1  r  Drnry .17.20 

Dofson,  W  le»  E,;as 54  56 

Durham.  E   I.  rC 139.  146,  148,  149 

Durham.  Elder  C.  H 159 

Earhar.1t,  Eld.  r  Abraham, 16 

E  Incation 54,  55.  56,  59,  67,  138,  153,  158,  162 

Earthquake 130 

Exeeu  ive  Committee 175 

Farr,  Elder  D   L 44 

Faulkner.  Elder  J.  K 120 

Female  Members,  Committee  of 119 

Feet  Washing 49 

Finch,  Mrs.  Amanda 41 

Gardner.  Elder  G.  W., 135 

Gower,  Elder  C.  E., 140,  170 

Gra}-son,  Elder  Joseph  C, : 79 

Garduer,  J.  S 63 

Gwaltney,  Elder  J.  S 114 

Gwaltney.  Elder  W.  R  , 106,  162,  171 

Hatcher,  Elder  Harvey 110,  113 


194  INDEX. 

Herring.  Elder  D.  W 151 

Hicks.  EMer  Berrvman 17 

Hickson.  Elder  F.  C 137 

Hill,  EMer  J.   G Ill,  114 

Hill,  Elder  Wade 19.  21.  23.  40.  153 

Hindrances ....". 84   85,  105.  106 

Holeombe.  Hosea 14,  17.  21 

Holland.  Julius 11 

Hoover,  Juo.   L., 129 

Hovis,  Adolphus 52 

Howell.  EMer  J.  K 40.46.  63 

Howell.  Elder  F.  R    (colored.) 149 

Hoyle.  Elder  J    A 121.  131.  170 

Hufbam,  Elder  J.  D 64  68.  70.  73 

Hnggins,  Elder  J.  A 65,  68 

Ivy,  Elder  F    H   68.70 

Jones,  Elder  E.  F 149 

Jones,  J.  R   111.  121 

Jones,  R.  B 50.  C3 

Joidan.  EMer.  F.   M Ill 

Jnstice,  Elder  C.  B 142.  160 

Keever,  R   A 124 

Kids.  Mrs.  Polly 20,64 

Kiudrick.  Elder  J.  G 21 

Killian,  Mrs.   W.  L 157 

Killian.  L    A 156 

Lewis.  Elder  James 11.  19 

Lewis,  James  R 19   156 

Lewis,  J  no.  G 19 

Lequex,  EMer  H.  D 139 

Logao,  Elder  R.  P 39 

Lowe,  Eld^r  Jno 44 

McAden,  Hon.  R.  Y , 132 

McCnrry.  Elder   Lewis 41 

McClure.  Elder  J.  H 61.  75 

McClnre,  Elder  W.  B 135 

McLean.  J.  T 135.  137.  148.  152 

JtlcManaway.  EMer  A.  G 135 

Marsh.  Elder  J.  B •.  .163,  145 

Matheny.  EMer  M.  P 143,  145,  155 

Mills,  J .  H , 139 

Ministers  not  Delegates 82 

Ministerial  Students 134 

Missions 19.  20.  23.  38.  39,  42.  51    53.  58.  68.  69.  73.  82 

Missions,  Gospel , 158 

Missionary  Society,  Broad  Rivei 20  23 


INDEX.  195 

Moody,  Elder  R.  H 50,  53,  71,  72 

Mcore,  J.  D Ill,  148 

Moore,  Elder  Patrick 40 

Morris,  Elder  J.  F 14,  130,  139,  164 

Murchison,  Elder  (J.  M 122,  161,  170 

Nelson,  Elder  W.  A 116 

Newton.  Elder  C.  C ...151 

Old  Minister's  Relief 139.  141 

Ordained   Ministers  174 

Ordination 50,  65,  76,  82,  84 

Orphanage.  N.  C.  Baptist 124 

Oxford,  Elder  Isaac 46,  80 

Panuell,  Eider  Dove , 38 

P^ysuur,  G.  R 21 

Paysour.  Elder  J.  J 141.  143,  161 

Penelope  Academy 155,  157,  160.  161 

Periodicals 141.  143 

Pilgrim.  The  Watering   21.  40 

Pledges 119 

Po<  .  Elder  E    A 56,  59,  107 

P. m »R  Win 113 

Preach  i_r.   Manner  of 105.  106 

PfitvbHr  I,  Elder  T.  H 69.  74.  110.  Ill 

PuMii-atiuij  S«ci.  ty 51.52.54.60 

Qniim.  Eld  r  Hn/h 40.  46.  47 

Ray.  Jun ' 124 

RV,    hey.  A     P 113 

Richard-,1,.  El  'er  J   B 76 

Ro>>  y   Elder 18 

Rnfc.r.  EM.  t   Jim- 14,18,19 

Sabbath  Schools 56 

Scruggs.  Elder  Drnry 19 

8  tz  r,  Elder  A.  W 142 

Shell.  Elder  A.  T 65,  66 

Shuford,  Mrs   Eliza 156 

Sparkling  Catawba  Springs 118,  127 

Stark,  Elder  J.  B 64 

State  Aid  to  Higher  Education 158 

Stongb,  Elder  A.  L Ill,  121,  162 

Stroup,    Mrs.  Susan  Masters 21 

Stroup.  S.  A 129 

Suttle,  Elder  Jusiah, 38 

Temperance, 60,  76,  116,  128,  151,  160 

Thomas,  Elder  James 83 

Thomasson,  Elder  D   W 107 

Treasurer, 137 


196  INDEX. 

Union   Meetings 110,172 

Uptou.  Elder  T.  W 133.13? 

Wait.  Dr.  Samuel 18 

Wacaser, 40 

Warlick.  Philip 77.  78 

Watson.  Elder  W.  F , 171 

Webb,  Elder  Alonzo 21.  40 

West.  Ezekiel 52 

White,  Elder  Jno.  E 157,  162,  163 

Whitener.  Elder  P.  A 75 

Whitener,  Mrs.  P    W 156 

Whitener.  S.  A 1 1) 

Whitesides.  B.  F  ,  M.  D  , 124 

Whitfield.  Elder  Theo  107 

Wilkie,  Elder  Geo.  J 61.  65.  125 

Wilkie.  Tlo-;.  L 149 

Williams.  Joe  A 122    123 

Withers,  Deacon 152 


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Next  session  opens  September  6th. 
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Penelope  Academy 

A  Leading  Preparatory  School  for  Girls  and  Boys. 

Two  miles  west  of  Hickory,  N.  C,  on  Southern  Railway. 

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Boys  can  board  with  a  club  or  "mess"  at  small  cost. 
Rooms  furnished  for  tho^c  desiring  to  club  or  "mess." 

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Church  privileges,  equal  to  any  country  school. 

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